Volition

Volition (cetanā) plays a central role in Buddhist psychology. It is the mental factor that directs the mind toward intention and action, forming the ethical core of karma. While many processes arise automatically or reflexively, volition represents the active, purposeful aspect of the mind that chooses, initiates, and sustains action — whether physical, verbal, or mental.

The Buddha described volition as synonymous with karma itself: “It is volition, monks, that I call karma; for having willed, one acts by body, speech, and mind.” (Aṅguttara Nikāya 6.63). Thus, karma is not some external cosmic force but the cumulative effect of intentional choices made moment by moment.

Importantly, volition operates at varying degrees of consciousness. Some intentions are fully conscious and deliberate, while others are subtle or habitual, arising from deeply conditioned patterns. Through mindfulness, the practitioner becomes increasingly aware of these undercurrents, allowing harmful tendencies to be recognised and relinquished before they solidify into action.

As insight deepens, one sees that even volition itself is conditioned — dependent on previous experiences, tendencies, and perceptions. This understanding does not absolve responsibility, but rather dissolves the illusion of a sovereign self controlling actions. Instead, volition is seen as part of the impersonal flow of causality that constitutes the stream of existence.

Liberation arises when attachment to volition — and the identification with the actor — dissolves. Actions continue, but the burden of selfhood falls away. What remains is natural responsiveness, free from craving, aversion, and ignorance.

“Intention I call karma. Through intention, beings are bound or freed.”
— Aṅguttara Nikāya 6.63