that path on which alone gods will be encountered

The most fundamental point to be made about Nietzsche's notion of chaos is the following: only a thinking that is utterly lacking in stamina will deduce a will to godlessness from the will to a de-deification of beings. On the contrary, truly metaphysical thinking, at the outermost point of de-deification, allowing itself no subterfuge and eschewing all mystification, will uncover that path on which alone gods will be encountered — if they are to be encountered ever again in the history of manking. [...] In Nietzsche's usage, the word chaos indicates a defensive notion in consequence of which nothing can be asserted of being as a whole. Thus the world as a whole becomes something we fundamentally cannot address, something ineffable — an arreton. What Nietzsche is practicing here with regard to the world totality is a kind of "negative theology", which tries to grasp the Absolute as purely as possible by holding at a distance all "relative" determinations, that is, all those that relate to human beings. Except that Nietzsche's determination of the world as a whole is a negative theology without the Christian God.

[...]

The thinker inquires into being as a whole and as such; into the world as such. Thus with his very first step he always thinks out beyond the world, and so at the same time back to it. He thinks in the direction of that sphere within which a world becomes world. Wherever that sphere is not incessantly called by name, called aloud, wherever it is held silentely in the most interior questioning, it is thought most purely and profoundly. For that is held in silence is genuinely preserved; as preserved it is most intimate and actual. What to common sense looks like "atheism", and has to look like it, is at bottom the very opposite. In the same way, wherever the matters of death and the nothing are treated, Being and Being alone is thought most deeply — wherever those who ostensibly occupy themselves solely with "reality" flounder in nothingness.

Martin Heidegger. Nietzsche Vol II - The Eternal Recurrence of the Same. caps 12 & 28. David Farrel Krell (trad). Harper One (1991)