[moderator's suggestion: Peter, could I get you to wrap your lines
at less than 80 characters, instead of letting them run on and on?
It would make your posts at least a little more readable. - JAH]

[This post might be considered a result of 'evolution-pertaining
philosophical thinking'  -- so guess it might squeeze past the off-topic
post buster ;-)]

Broadly considered there are two "approaches to" (or qualities
of) congitive-level living that are always diametrically opposite each
other. 

One of these can be seen to be aligned with and to draw strength from or be
motivated by an innate force (made feeble by "a selectively
hibernatory freeze" and easily overshadowed by flight or fight
responses), that Jean Liedloff called a "sense of rightness". A
metaphor for this "sense" might be "a compass or
magnet" that orient the individual in line with innate endogenously
and autonomously expressed primal needs (magnetic fields being felt); E.g.,
adequate freedom to move, express curiosity, be touched, and to experience
emotional intimacy (primarily with emotionally healthy and balanced
parents). 

This "sense" steers indiviudals to pursue a state of visceral,
emotional and cognitive self-regulatory (and henced, secondarily, a more
*likely* effective *social* regulatory) specific connections that resolves
a both (or either) cognitively and/or motor and/or emotionally sense
disassociated or rerouted symptoms of potentially distressful motivations
generated by permanently senzitized and potentiated neurons whose whose
function and firing represents a chronically denied primal need. 

Although incomplete as a self-regulatory solution, EPT is such an attitude
(at a cognitive level of consciousness). It is so in that EPT takes the
bull by the horn in an attempt to understand that - and what it is that -
we have naturally evolved to be 'unwilling' to deeply and unifyingly grasp
because this kind of understanding will tend to bring most people
intolerably close to "too hot potatoes" (stored and kept on the
boil in brain structures that are part of their "limbic system"
or  "circuits of Papez") IF they would profoundly and fully
achieve such an understanding. 

The other attitude is a cognitive attitude disassociated from (or out of
touch with) "the sense of rightness"; and one that consist of
more or less inEPTly AEVASIVE preoccupations (from physical/practical to
philosophical/theoretical such).

P
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