Traditionally, religion has been the approach to the problem of the human condition. Examining the lives and the insights of our prophets, sages and seers, one learns that at the core of all religions they founded is their insights of a common spiritual foundation of all that exists in the perceptible universe. They deeply understood that this universe is infinite, and the spiritual source of it must also be infinite. They also deeply felt that this spiritual foundation of all things perceptible must be unlike anything perceptible. They felt the deep meaning of the humanity of everyone and everything's shared source as they felt it inside of them in the form of infinite and unbounded love and compassion that their spiritual insights awakened in them. They felt compelled by their inner experience to share their insights with everyone in their communities to help them transcend the human condition.

In their desire to help everyone, they perhaps oversimplified to get everyone on their path to ethical behaviour in the hope of a subsequent spiritual search. In their days, the universe of different communities was limited to their own geographical surroundings with their own divine beings. Historically, that is the way humanity existed for a considerable period.

Our prophets, sages, and seers used culturally acceptable divine imagery as metaphors for the one unseen and ineffable reality of their deepest spiritual insights. Over time, community interests veiled the reality of the substratum with divine imagery and related ritualistic dogma, further entrenching geographical fragmentation. Religion may be necessary for building community but not enough to solve the problem of human fragmentation to build humanity.

The accompanying diagram shows how different layers of exclusive and potentially divisive community interests combine with the unavoidable linguistic, cultural and divine differences to veil human religions’ inclusive and unitive core spirituality. Thus, religion may be incapable of changing the human fragmentation scenario for historical, institutional and community considerations. Religious emphasis on faith rather than believability and reason is a further deterrent to changing the status quo.

New Cohort and Coursework Scheduling

 

Ubiquity University requires a SHEN coursework certificate worth 16 credits for their MASc degree, 24 credits for a combined MASc/PhD, and 13 credits beyond MASc for a PhD degree, a credit being one hour of engagement for a 15-week semester. 

To understand how SHEN plans for you to qualify for various SHEN Coursework certificates, you need to understand the following:

  1. SHEN divides a calendar year into three 10-week academic terms, 
  2. The academic terms begin on the third Monday of January, April, and September, 
  3. An academic term is followed by a free period,
  4. New students are admitted three times a year in the three academic terms, 
  5. Participating students take a minimum of one 3-hour/week course in each term (2 credits), 
  6. A course is scheduled for three hours per week, usually in one continuous session,
  7. MASc level certificate requires 8 30-hour  courses,
  8. Combined MASc/PhD level certificate requires 12 30-hour  courses,
  9. PhD level certificate requires 5 30-hour courses and 1 45-hour course after their MASc.
  10. The maximum number of participating terms required to qualify for a MASc level certificate is 8, for a combined MASc/PhD level certificate is 12, and for a PhD level certificate is six after obtaining a MASc level certificate. 

Here is a pictorial view of the above coursework scheduling description.

 

New Cohort and Course Scheduling