Thoughts such as this, I suspect, can help explain why I’ve moved increasingly from Nietzsche to occult studies. Not that Nietzsche was an occultist (he was quite disappointed by the one seance he did attend), but his emphasis on traditions, mysteries, symbols myth and the force of will can certainly lend itself to a intriguing reinterpretation of thought at the fringes of society.
“If on one level, then, the Dionysian is a thoroughly modern myth, on another level the Dionysian is a symbol for the ineradicable need for myths in modernity. Nietzsche thus uses the Dionysian to expose, in a rhetorical rather than declarative way, the most transparent and therefore most invisible myth of all: the myth of mythlessness that prevails in the modern world, its presumed ‘timeliness.” Philology as a discipline is what helps to sustain this myth and the modern needs for myth in the contemporary present. That those needs are said by Nietzsche to be consistent with religious needs that develop in antiquity is only a sign of the deeply rooted nature of the phenomenon described and of its seeming ineradicability.
Traditional philology is the agency that helps to sustain the mythical shape of the present, in part by alienating myth as an object of dispassionate study. It is one of the forms that forgetfulness assumes. Exposing this condition is the work of a critical philology. And because there is no philology that does not stand in the shadow of its own history, philology for Nietzsche must become a self-reflexive, self-critical, and often paradoxical undertaking.”
Porter, James. 2002. Nietzsche and the Philology of the Future. Stanford: Standford University Press, 224.