If consciousness is, in some sense, the light or brightness of the brain (the unsensuous), then ego is both more and less than consciousness, being a product of how one thinks and feels and remembers and imagines in relation to consciousness, so that it is kind of intermediate between consciousness (psyche) and the brain (soma).
Likewise, if superconsciousness is, in some sense, the light or brightness (halo-like) of the lungs (the subsensuous), then superego is both more and less than superconsciousness, being a product of how one thinks and feels and remembers and imagines in relation to superconsciousness, so that it is kind of intermediate between superconsciousness (psyche) and the lungs (soma).
If consciousness is qualitatively characteristic of man, meaning he who is centred in ego, which is akin to a bridge between the unsensuous brain and consciousness, then superconsciousness is superqualitatively characteristic of superman, meaning he who is centred in superego, which is akin to a bridge between the subsensuous lungs and superconsciousness.
Without ego, consciousness would be like a balloon floating aimlessly above the brain, with no real sense of self or, rather, of unself. For consciousness is akin to self and unsensuousness to unself, the ego coming somewhere in between the two as a kind of alternation between self and unself, physical psyche and soma.
Without superego, superconsciousness would be like an air balloon floating aimlessly above the lungs, with no ideal sense of self or, rather, of subself. For superconsciousness is akin to superself and subsensuousness to subself, the superego coming somewhere in between the two as a kind of alternation between superself and subself, metaphysical psyche and soma.
Floating free of soma, whether corporeal or ethereal, may be acceptable, if not inevitable, in death, but in life it could prove highly detrimental to the survival of ego and thus to what liaises between consciousness of one kind or another and its corresponding organ, be that organ corporeal (brain) or ethereal (lungs), unsensuous or subsensuous.
One can lose one’s mind in death and experience the relief of being free of the ego and/or the superego in the light of pure consciousness, but to lose it in life – apart, that is, from in the metaphorical sense of losing it to a woman’s body – would indeed prove a grave affliction, leading to madness and partial or complete loss of identity.
For it is the ego and/or the superego which grants to the individual his sense of personal and/or universal selfhood, not the brain and/or lungs, still less the light consciously and/or superconsciously emanating from the brain and/or lungs as its means of achieving intellectual and/or spiritual knowledge about life or, rather, the world and its contents, via the egocentric and/or super-egocentric conclusions one is able to make according to one’s experiences, education, social background, environment, temperament, etc., which constitute the sum-total of mind in relation to the form (ego) and contentment (superego) of self, thereby putting the brain and/or lungs, if not both at once, at least temporarily at ease.
However, where there is less ego or superego, as in the case of females, there will be correspondingly more of what could be called super-id or id, or will and spirit, neither of which requires a great deal of mind, least of all in relation to brain or lungs, but arise from certain bodily organs in relation to supersensuous (coupled to subconscious) or sensuous (coupled to unconscious) impulses and instincts which, whether metachemical or chemical, fiery or watery, deriving from eyes or tongue, so to speak, with heart and womb never very far away, constantly war upon the male sense of personal or universal selfhood, super-id upon super-ego and id upon ego, in such fashion that, even though tempered by a degree of mind, as of lungs and/or brain even in the female case, the latter are often confounded and undone, to greater or lesser extents, by the more basic natures whose origins are female and thus the born enemy, in sensuous barbarity, of conscious culture, as of that which derives not from nature (soma) but from nurture (psyche).
Unless reduced by culture to a civil acquiescence, if temporarily, in the hegemony of cultural values, the somatic power and glory of such natural forces will swiftly reduce the male to a philistine acquiescence in barbarity, the kind of acquiescence typifying the pseudo-male ‘sonofabitch’ with which we, in this female-dominated age, are only too familiar, and less in terms of ecclesiastical sin/folly than with reference, through republican socialism, to secular evil/crime, if, in relation to the chemical, of a comparatively pseudo-evil/pseudo-criminal nature (when compared to anything metachemical).
But nature can be defeated by nurture, as soma by psyche, or the body by the mind, and not simply in terms of a conscious defeat of the sensuous id, as of spirit by ego, but, more significantly, in terms of a superconscious defeat of the supersensuous super-id, as of will by soul, which will result not in a physical hegemony over pseudo-chemistry rendered axially subordinate, like a monarch’s subjects, to metachemistry over pseudo-metaphysics, but rather in a metaphysical hegemony over pseudo-metachemistry and of the correlative necessity, for achieving this, of delivering the pseudo-physical under chemistry to salvation in metaphysics and, in parallel vein, the chemical over pseudo-physics to counter-damnation in pseudo-metachemistry, so that the chemical ‘first’ will end up pseudo-metachemical ‘last’, and the pseudo-physical ‘last’ wind up metaphysical ‘first’, for ever hegemonically triumphant over the pseudo-metachemical, as of superego over pseudo-superid or, to revert to a long-established parallel, the lamb of godliness over the pseudo-wolf (neutralized wolf) of pseudo-devilishness, or something to that eschatological effect.
The world may be a product of female sensuality, but the heavenly Beyond can only result from male endeavour to consciously overcome the world and establish ‘Kingdom Come’ as an otherworldly/pseudo-netherworldly apotheosis of the historical or evolutionary process.