The Six Tendencies and the Six F’s

“As a fletcher straightens an arrow shaft, so the wise make straight their trembling mind, which is unsteady and difficult to guard.” —Dhammapada, Verse 33

Across traditions and centuries, the human project has been to understand why we suffer and how to overcome it.

In early Buddhism, the roots of suffering are described as latent tendencies (anusaya): subtle, often unconscious patterns that shape our perceptions, reactions, and relationships with the world. These seeds of suffering are not always visible on the surface—they emerge under pressure, during conflict, in craving, and in collapse.

In contemporary neuroscience and trauma theory, we encounter another framework for understanding the hidden drives behind our behaviour: the six F’s: —

Fight, Flight, Freeze, Fawn, Feed, and Fornicate.

These are not "bad" responses; they are adaptations honed over millennia to protect the vulnerable organism in a dangerous world. Yet, like the six tendencies, they can trap us in loops of reactivity long after the original threat has passed.

These two frameworks — ancient and modern — interact with each other. We look beneath the surface of behaviour, exploring the patterns that drive our suffering and shape our lives. We also see how awareness, in both traditions, serves as the key to liberation.

In early Buddhist psychology, six anusaya—"underlying tendencies"—are described as seeds buried in the mind. These are not always active; they may lie dormant until triggered by a particular experience, mood, or situation. When they ripen, they colour perception, distort judgement, and lead to suffering.

Sensual Craving (kāma-rāga) is the deep pull toward pleasurable experiences, especially through the senses.

Aversion or Ill Will (paṭigha) is the impulse to reject, attack, or escape what is unpleasant.

Conceit (māna) manifests as subtle comparisons: “better than,” “worse than,” “equal to.”

Views (diṭṭhi) are fixed beliefs about self, others, or the world; rigid maps mistaken for the territory.

Doubt (vicikicchā) reflects paralysing uncertainty, mistrust, or scepticism about truth or one’s capacity.

Ignorance (avijjā) is a fundamental misperception, characterised by not knowing things as they truly are.

These tendencies are habits. They are survival mechanisms. And they can be transformed. From a trauma-informed perspective, the brain and body are wired to protect us when danger is sensed—whether real or imagined—a cascade of automatic responses is activated.

Fight mobilises to confront the threat with aggression or anger.

Flight attempts to escape or avoid the danger.

Freeze involves shutting down; the body goes numb, and the mind disconnects.

Fawn seeks to appease or submit to placate the threat.

Feeding turns to comfort through food, substances, or sensory pleasure.

Fornication looks for bonding, intimacy, or sexual contact as a strategy for safety or validation.

The conscious self does not choose these responses; instead, they are initiated by ancient neural systems, including the amygdala, the vagus nerve, and the hypothalamic-pituitary axis. They often operate faster than thought.

Though separated by time and culture, these two models point to the same underlying truth: much of our suffering arises from reactive patterns.

Sensual Craving (kāma-rāga) resonates with the Feed and Fornicate responses. Pleasure-seeking is one of our most biologically ingrained strategies for managing discomfort. Emotional eating, compulsive sexual behaviours, overwork, or digital overstimulation all reflect the drive to soothe the nervous system. The Buddha saw sensual craving not as evil, but as a trap —a fire that never quite satisfies.

Aversion (paṭigha) aligns with Fight and Flight. When we feel threatened, we either push back or run. These are natural responses to danger. When they become chronic, when everything is experienced as a threat, we live in a constant state of activation. Aversion fuels blame, intolerance, rage, and withdrawal. The nervous system stays ready for battle or escape.

Conceit (māna) finds its echo in Fawn and Fight. Ego is not just pride—it is survival. In many trauma adaptations, identity becomes a mask worn for protection. Conversely, the inflated ego of the “fight” response can be armour. Fawning (also known as people-pleasing, perfectionism, or over-accommodation) often conceals a deep-seated uncertainty about one’s worth.

Views (diṭṭhi) often correlate with Freeze and Fawn. When the world feels unstable, we cling to certainty. Rigid beliefs offer a kind of false safety. Views are the grasping at narratives, even harmful ones, because uncertainty feels intolerable. In trauma, this can mirror freeze (mental shutdown) or fawn (adopting others' views to avoid conflict).

Doubt (vicikicchā) aligns with the concepts of Freeze and Flight. It is paralysis. Not knowing what to trust—being stuck in the doorway, unable to move forward. This is a doubt, and it aligns closely with the freeze response. It also appears in the subtle evasions of the flight response—always keeping one foot out the door, constantly second-guessing.

Ignorance (avijjā) lies beneath all of the F’s, especially Freeze. At the root of all suffering, says the Buddha, is ignorance: not seeing clearly. In trauma, this is mirrored in the fragmentation of experience—dissociation, denial, lack of self-awareness. Ignorance is not stupidity; it is disconnection from truth, from self, from presence.

In both Buddhism and Trauma Theory, there is no blame. These are not moral failings. They are conditioned responses. The question is not: “Why am I like this?” The question is: “What conditions gave rise to this pattern—and what might soften it?”

The work of healing begins with awareness. The Psychotherapeutic and Buddhist paths offer ethical reflection, regulation, connection, and a coherent narrative. Together, they point to the same liberation: the freedom to respond rather than react—the freedom to meet each moment not from habit, but from presence.

Reflection arises naturally from this integration. Which of the six F’s do we recognise in ourselves under stress? Can we trace how these responses may have helped us survive at one time? Which six tendencies feel most active in our inner life at present? What helps us pause before reacting, even for a moment?

In observing the hidden currents, we take the first step toward meeting them with awareness. And in awareness, transformation becomes possible.

Rory Singer