Nietzsche and Buddha continued I

I was just reading a bit more of the introduction to Twilight Of The Idols and The Anti-Christ.
This was the sentence that attracted my attention:

"Never scrupulous, let alone 'scholarly', in his portrayal of individuals, he reaches new heights of recklessness in these works, with the exception of his treatment of Christ, as we shall see."

To me this means what I was delving upon in the previous post.
Nietzsche's intensity must be acknowledged from the onset as being one of the dominant traits of his whole philosophy.
Nietzsche was more interested in getting his ideas pinned down than in the specifics of others philosophies. He was using his intensity to get to his inner most core of ideas and perception. Other philosophers, in fact, everything around him (including himself to a great extent) were merely tools, vehicles that would allow him to do this, points where he could fine tune and exert his concentration. The outer world helped him define more clearly the obstacles he felt within, each philosopher or idea bringing him closer to his own barriers, using then his angry intolerance to reach unto them, destroy those boundaries and reach a more human philosophy.

To me this type of attitude combined with its almost more than human resilience can only be the signal of a very particular brain chemistry. One that had probably had always been there, at least since puberty or since he started devoting himself to philosophy.
This imbalance can help explain the birth of his philosophy. As a means to regain that balance he had lost. As an unconscious means of extracting something positive from his condition (much like Dostoievsky also did).
If philosophy was an unconscious means of coping with his condition, at the same time it became a release valve, it began creating the need to the imbalance as soon as so much release could be achieved. It became an addiction.

Having his childhood so fully immersed in Christianity and, later on in life realising that so much of it was false, Nietzsche could not but make of it an eternal enemy.
But, obviously, this only brought him closer to what he wanted to avoid. His hate kept Christianity so close at bay. He needed to destroy it. He needed to destroy it as thoroughly, as deeply as possible. and, for that, he needed to immerse himself in it.
And find a way out.
Over and over again.
Nietzsche needed to come to terms with his past, with the acceptance that he was not Christ, that he could never have the christian characteristics.
Thus he needed to find an alternative. An alternative even greater, even more profound than the one that had been imbued in him.

Most people would desist of such pursuits very early on - the few that would be so inclined.
But not Nietzsche, and this must've been surely because of his own special inner chemistry. Displayed to the world as an overwhelming intensity.

To my mind this was his greatest triumph and failure.
To the best of his ability he used it to get as deep, as far and wide as he could (and all the while dooming himself...) but, at the same time, it was this searing hot quality of his discourse that we now appreciate so much in its brilliant clarity that drove him away from his contemporaries.
It's sad to think that the characteristics that we now appreciate him for so much were the very things that prevented him to gain some recognition. I think that more than afraid of this ideas, his contemporaries were afraid of his tone. It was something they could not cope with. His tone was of a madman.
Worse, that of a man that believed to the utmost limits of his being, of his soul, what he affirmed.
and he was willing to fight for it.
That much was clear.
This was the problem.
There was no road map on how to deal with Nietzsche. So, the best strategy was simply to ignore him.

I'm sure that Nietzsche must've known this. And, even so, he still remained.
In fact he had only two choices. Either deny his life work and become accepted. To betray himself in the hope of acceptance or... remain as he was.

Peace