The simplest explanation is that you were born with a hunting instinct. You certainly weren't the first kid to do this.
(3) action (fight, aggression, progression)
(4) reflection (flight, reflex, regression, digression)
(5) creativity (construction, imagination)
The Manas is a double-headed monster, the one face looks towards the Alaya and the other towards the Vijnanas. He does not understand what the Alaya really is. Discrimination being one of his fundamental functions, he sees multitudinousness there and clings to it as final. The clinging now binds him to a world of particulars. Thus, desire is mother, and ignorance is father, and this existence takes its rise. But the Manas is also a double-edged sword. When there takes place a "turning-back" (paravritti) in it, the entire arrangement of things in the Vijnanakaya or Citta-kalapa changes. With one swing of the sword the pluralities are cut asunder and the Alaya is seen in its native form (svalakshana), that is, as solitary reality (viviktadharma), which is from the first beyond discrimination. The Manas is not of course an independent worker, it is always depending on the Alaya, without which it has no reason of being itself; but at the same time the Alaya is also depending on the Manas. The Alaya is absolutely one, but this oneness gains significance only when it is realised by the Manas and recognised as its own supporter (alamba). This relationship is altogether too subtle to be perceived by ordinary minds that are found choked with defilements and false ideas since beginningless time.
As the Suchness to which all phenomena ultimately return, it is called ‘the Tathagata Treasury’.