Though it lauds itself as thoroughly scientific, enlightened and forward looking, transhumanism is merely the pantheist counterpart of scientific materialism's secular humanism. In his book, The Abolition of Man (1947), C.S. Lewis observed that pantheist or cosmic humanism and materialist secular humanism and similar variants appeared in Western history in the heart of Christendom during the Renaissance. The Renaissance reawakened a magic view of the world closely connected with pagan Gnostic sectarianism, Eastern pantheism as well as Hermetic and alchemical-scientism. Along with Eastern pantheism came spiritual evolution, reincarnation, karma and occultism while for its' materialist counterpart there eventually came Darwinism and determinism rather than karma.
Early on Lewis understood that Cosmic and Secular Humanism were merely two sides of the same revival of pagan monism. Thus he argued, Cosmic and Secular Humanism are not enemies in principle but rather cooperating philosophies of naturalism united against the Creator Who exists outside of the time-space universe, His Revelation to mankind, Original Sin, His moral law, Christian theism, and Christian-based civilization.
During Lewis's lifetime, cosmic and secular humanist ideas and philosophical systems were growing in acceptance and popularity throughout academia, within seminaries, universities and among the masses.
1. Rejection of the living God Who dwells outside the time-space universe with special antipathy directed against Jesus Christ God incarnate in favor of "only this world" naturalism; no God, a distant God or pantheist conceptions of God, and Jesus Christ as a mortal teacher such as Buddha, the angelic brother of Lucifer, or perhaps a highly evolved Transcended Master or spirit guide.
The dangers of holding erroneous views are profound and in his book, "The Great Divorce," Lewis attempted to address them by presenting us with a masterful study of the psychology of the hell-bound versus the psychology of the Paradise-bound.
As Lewis fleshes out his view of hell, he relies in part on his mentor George MacDonald, a Scottish preacher and writer who believed there might be a final opportunity for the unrepentant on earth to repent after their death. Building off this idea, Lewis depicts the damned as taking a bus ride from hell to heaven, where they come in contact with "real" reality.
Carl Teichrib, author of "The Rise of Techno-Gods: The Merging of Transhumanism and Spirituality" writes that transhumanists believe they are on the verge of evolving into deity. They are no longer mere humans but post-humans. Theirs is the technical quest for the Holy Grail, ascension through engineering. Transhumanism is modern-day alchemy and magic, the contemporary manifestation of the Secret Doctrine of Hermes Trismegistus Thoth: "All is One, and that One is Divinity."
Blaming the true God for their misery the hell-bound say to Him, "you are not my father:"
Having transferred onto Him the reasons for their wrong choices and dissatisfaction with self, the hell-bound long for eternal nothingness, absorption into the void, apotheosis, or some spiritual conception of afterlife, but when as dirty shades they step onto the "solidness" of heaven it is tremendously painful to them. The grass is sharp on their feet, the rain goes go through them like bullets from a machine gun. They can't even pick flowers as the stems are far too strong for them.
So holding that any direction is fine, especially their own, the hell-bound have their own ever-unfolding menu of privileges which they called 'rights,' their own version of the Golden Rule and of what constitutes good, such as their 'choice' to deny life to the inconvenient, to practice their own pansexual 'love,' and to live parasitic lives at the expense of the productive. As they were morally-perfect and autonomous they traveled their own sovereign roads and expected the God of Revelation and everyone else to accept and tolerate them — to put up and shut up. This being the case, they resent the living God and blame Him for not accepting them just as they are, for not jumping through hoops for them, for not seeing things their way.
On the other hand, the heaven-bound think that anyone would be delighted to live in heaven at first, and then one day on the renewed earth, Paradise. Yet the things of heaven and Paradise that bring unspeakable joy to its' bright, beautiful, eternally youthful inhabitants bring immense pain to the envious hell-bound as can be seen in the way that even the grass of heaven hurts the feet of the ghosts.