Nietzsche and the Ego

In his essay "On the Unity of Nietzsche's Philosophy", Ken Kierans notes that Nietzsche demolishes the notion of the will (i.e. a basis for action in the world, a connection between the earthly and heavenly realms, etc.) in the same way he abolishes God: neither have any basis in the world:
"Hence to posit the conscious ego as somehow "the standard and condition of life" -- as Christians do -- is the "fundamental mistake": "it is the erroneous perspective of a parte ad totum -- which is why all philosophers are instinctively trying to imagine a total consciousness, a consciousness involved in all life and will, in all that occurs, a ‘spirit,’ ‘God.’" (KK).
Kierans' point here is that Nietzsche is destroying any notions of will and God because neither conforms to the world--they are illusions, misrepresentations of our true, worldly situation. But what should be mentioned here is the point Ken Gemes makes in his essay that decries postmodern interpretations of Nietzsche's killing of the subject. Citing Ecce Homo, Gemes suggests that Nietzsche does not demolish these stable, cherished notions because they are false representations of our situation. Truth, it turns out, is a Christian virtue--and one that "a certain species cannot live without". No, it "is not error which horrifies me at this sight". Merely correcting this error, i.e. confronting the multiplicity of the subject, is hence not sufficient. Even though Nietzsche emphatically states throughout the Will to Power that the subject is a fiction, a substratum, a creation, a construction without any basis in reality, this cannot be final. Following the fall of the subject, the idea is not to relapse into a chaotic consciousness, one without center, one without direction. On the contrary, the idea is to make yourself--with the love of life, and the 'will to power', in full view.