In Part I we explored the dynamics of the way eros unfolds, the nature of the motivational values which call it into being, and some of the ways in which it relates to the structure of the transcendental ego, to the strength of the ego, and to self-deception through fragmentation of the stream of consciousness in a disunified ego. But there is a major enigma on which we have hardly even touched. Given the power of eros to transform a person's being into a more intense and existentially alive pattern of consciousness, and thus to contribute to the sense of existential meaning in life and to facilitate the approximate actualization of people's potential as conscious beings — given all these benefits, why is eros so frequently such a difficult problem for so many people, especially those who live in economically and technologically "advanced' cultures?