And it is a complex phenomenon. You are not the only one who is seeking pleasure; millions of people just like you are seeking the same pleasures. Hence there is great struggle, competition, violence, war. All have become enemies to each other because they are all seeking the same goal, and they can’t all have it; hence the struggle has to be total. You have to risk all – for nothing, because when you gain, you gain nothing, and your whole life is wasted in this struggle. A life which may have been a celebration becomes a long, long drawn out, unnecessary struggle.
When you are so much after pleasure you cannot love, because the man who seeks pleasure uses the other as a means. And to use the other as a means is one of the most immoral acts possible, because each being is an end unto himself; you cannot use the other as a means. But in pleasure-seeking you have to use the other as a means. You become cunning because it is such a struggle. If you are not cunning you will be deceived, and before others deceive you, you have to deceive them.
Machiavelli advised pleasure-seekers that the best way of defense is to attack. Never wait for the other to attack you; that may be too late. Before the other attacks you, attack him! That is the best way of defense. And this is being followed, whether you know Machiavelli or not.
This is something very strange: people know about Christ, about Buddha, about Mohammed, about Krishna; nobody follows them. People don’t know much about Chanakya and Machiavelli, but people follow them – as if Machiavelli and Chanakya are very close to your heart! You need not read them, you are already following them. Your whole society is based on Machiavellian principles; that’s what the whole political game is all about. Before somebody snatches anything from you, snatch it from the other. Be always on guard. Naturally, if you are always on guard you will be tense, anxious, worried. And the struggle is such and it is constant. You are one, and the enemies are millions.
For example, if you want to become the prime minister, then millions of people, who also want to become the prime minister, are your enemies. And who does not want to become the prime minister? One may say, one may not say. So everyone is against you and you are against everybody else. This small life of seventy, eighty years, will be wasted in some utterly futile effort. Pleasure is not and cannot be the goal of life.
The second word to be understood is happiness. Happiness is psychological, pleasure is physiological. Happiness is a little better, a little more refined, a little higher, but not very different from pleasure. You can say that pleasure is a lower kind of happiness and happiness is a little higher kind of pleasure – two sides of the same coin. Pleasure is a little primitive, animal; happiness is a little more cultured, a little more human – but it is the same game played in the world of the mind. You are not so much concerned with physiological sensations; you are much more concerned with psychological sensations. But basically they are not different; hence Buddha has not talked about four words, he has talked about only two.