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Estudio Cientifico Sobre Tantra
Estudio Cientifico Sobre Tantra
A Thesis
MASTER OF ARTS
December 2018
Committee:
Anne Gordon
Kenneth Pargament
© 2018
Brandon L. Gordon
ABSTRACT
Tantra is a religious tradition that holds sex as nourishing to the spiritual life. Within
popular culture and scholarly works alike, there are reports claiming that tantric sex results in
deepening intimacy, increasing sexual passion, and increasing relational and sexual satisfaction.
To date, there is a complete absence of empirical research concerning the purported effects of
tantric sex. Given the reported benefits associated with tantric sex, there is a basis for empirical
inquiry. This study examined tantra empirically by developing, testing, and validating a brief
measure of tantric sexual practice. Additionally, this work demonstrates how this measure of
tantric sex might predict relevant outcomes such as relationship and sexual satisfaction. An
exploratory factor analysis approach was used with a goal of reducing a large item bank (81
Purpose, and Genital/orgasm De-emphasis. Further hypothesis testing was conducted using both
correlation and regression analyses. Sexual-mindfulness was associated with Relationship and
Sexual Satisfaction in correlational and regression analysis. Spiritual Purpose was negatively
regression analysis. Implications of the results are discussed exploring possible implications for
romantic relationships.
iv
This thesis is dedicated to my romantic partner, Julie Pomerleau. She supports me tremendously
accomplish meaningful activities. This thesis would not be the same without her spiritual love
and encouragement.
v
ACKNOWLEDGMENTS
I would like to express immense gratitude for the work Joshua Grubbs contributed in
conceptualizing and actualizing this project; I look forward to continuing scholarship with him.
Kenneth Pargament and Anne Gordon are both responsible for honing the final product.
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TABLE OF CONTENTS
Page
INTRODUCTION………………………………………………….………………………. 1
Historical Considerations……………………………………………...……. 3
Tantric Sex………………………………………………………………….. 4
Mindfulness……………………...………………………………….. 8
Spiritual purpose………………...………………………………….. 10
METHOD…………………………………………………………..………………………. 16
Participants………………………………………………………………………….. 16
Procedure……………………………………………………………………………. 16
Measures…………………………………………………………………………….. 17
Relationship Satisfaction……………………………………………………. 18
Sexual Satisfaction………………………………………………………….. 18
Triangular Love…………………………………………………….…….… 18
Secure Attachment…………………………………….……………………. 20
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RESULTS……………………….…………………………………………………………. 21
Factor Analysis.…………………………………………………………………….. 21
Bivariate Correlations………………………………………………….……………. 22
DISCUSSION………………………………………………………………………………. 26
Summary of Findings……………………………………………………………….. 26
Sexual Mindfulness…………………………………………………………. 28
Spiritual Purpose…………………………………………………………….. 29
Genital/orgasm De-emphasis…………………………………….………….. 30
Implications………………………………………………………………………….. 31
Conclusions………………………………………………………………………….. 34
REFERENCES……………………….……………………………………………………… 35
APPENDIX A. TABLES……………………………………………………………………. 46
INTRODUCTION
Drop all masks. Be true. Reveal your whole heart; be nude […] Whatsoever arises in your heart
should remain transparent to your beloved, and whatsoever arises in her heart should remain
transparent to you. You should become two transparent beings to each other. By and by, you will
see that through each other you are growing to a higher unity.
In the context of religion, sexual behavior is often described as being a potential source of
conflict or vice (Penhollow, Young, & Denny, 2005; Woodley, 1988). Religiosity is tied to lower
rates of sexual behavior (Zaleski & Schiaffino, 2000) and more restrictive attitudes towards sex
(e.g., Grubbs, Exline, Pargament, Hook, & Carlisle, 2015; Grubbs, Wilt, Exline, Pargament, &
Kraus, 2017; Lefkowitz, Gillen, Shearer & Boone, 2004). Past research has found that religious
people, such as a subset of Christian adherents, often promote antagonistic views towards
sexuality (Bullough, 1977; Thomas, 2013, 2016). Even so, despite such trends, there are, in fact,
traditions that hold sex as nourishing to the spiritual life. One such tradition is tantric sex
Traditional Tantra is a religious path originating from Hindu, Daoist, and Buddhist
traditions (Douglas & Slinger, 1979; Feuerstein, 1998; Guether & Trungpa, 1975). This path
holds that people can enhance their spiritual lives through meditative practices, such as
meditative approaches to sexual behavior (Feuerstein, 1998). In traditional Tantra, the goal of all
wherein the subject (also known as a practitioner, Feuerstein, 1998) no longer experiences
suffering caused by selfish human desires (Das, 1998; Kishimoto, 1954). Similarly, a related
system known as Neotantra, (or New Age Tantra) shifted the focus from enlightenment to the
2
improvement of the relationship between lovers (Muir & Muir, 1989; Richardson, 2003) through
practices variously referred to as tantric sex, tantric yoga, Karmamudra, spiritual sex, sacred sex,
or mystical sex (Douglas & Slinger, 1979; Feuerstein, 1998; Kruse, 2002; Simmer-Brown,
2002).
The notion of tantric sex is relatively popular in Western societies. Through a search on
Amazon.com, the key words “tantric sex” retrieve over 650 results in the book section alone
(Tantric Sex, 2017). Through the popular video website YouTube.com, a similar search yields
150,000 results (Tantric Sex: Video, 2017), with collective views into the millions (Tantric Sex:
Google, 2017). A general web search through a popular search engine (i.e., Google.com) yielded
far greater feedback at nearly two million results for “tantric sex.” As a comparison to “tantric
sex,” “healthy sex” retrieves over 100 million views in a search on google. Moving further, in
popular culture, tantric sex has often been a topic of discussion. For example, the well-known
recording artist, Sting, and the popular television series Sex in the City have both mentioned
tantric sex as a beneficial and enjoyable practice (“Sting Talks 7-Hour Tantric Sex,” 2014; “Sex
and the City Tantric Sex Workshop,” 2013). In short, modern Western (particularly American)
Beyond discussing the topic of tantric sex itself, many popular resources are laden with
claims of the purported benefits of this practice. Within popular culture and scholarly works
alike, there are reports claiming that tantric sex results in spiritual enlightenment, states of
fulfilled existence (Kruse, 2002; Martin, 2015; Voigt, 1991). Furthermore, there are also claims
increasing relational and sexual satisfaction (Muir & Muir, 1989; Richardson, 2003).
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Given this popularity and the reported benefits associated with tantric sex, there is a basis
for empirical inquiry. Even so, to date, there is an absence of empirical studies researching the
purported effects of this form of sex. Considering this absence, the primary purpose of the
present work is to establish an empirical study of tantric sex. I aim to accomplish this goal by
developing, testing, and validating a relatively brief measure of tantric sexual practice.
Additionally, I aim to examine how this newly developed measure of tantric sex might predict or
Below, I seek to examine the historical background of tantric sex, current definitions of
tantric sex, and the ways in which tantric sex may be a relevant construct to study in the greater
Historical Considerations. For the purpose of the present work, I will be specifically
focused on the definition and measurement of tantric sex. However, tantric sex, historically,
falls within the greater umbrella of Tantric religious practice (Douglas & Slinger, 1979; Muir
& Muir, 1989). Tantra,1 as an organized religious practice, traces its roots to 500 CE, although
it was only developed more formally in 1000 CE when it was taught by Abhinava Gupta
(Feuerstein, 1998; Guenther & Trungpa, 1975). The word “Tantra” was coined by missionaries
1
One facet of Tantra is the practice of specific sexual activities with the purpose of attaining enlightenment. In the
West however, tantra has a heavy emphasis on sexual practices with less emphasis on attaining enlightenment.
There is a deep divide between how tantric sex is currently used and its history in the strictly religious context
(White, 2006). In terms of traditional, religious Tantra, and newer, “new age” Tantra as systems, I will be using the
capitalized form “Tantra.” For “new age” tantric sex specifically, I will be using the uncapitalized form. For the
present work, I will focus more explicitly on current practices of tantric sex, as explained below. Currently, “tantric
sex” is viewed in the Western world to enhance one’s sex life. Tantric sex workshops are claimed to enhance
orgasms and lengthen love making time. Some scholars of traditional Tantra call this “sex enhancing” form of sex,
“neo-tantrism” and give no credence to its relation to the historical, religious Tantra (Feuerstein, 1998). Credibility
is not given to “Neo-Tantra” because the religiosity is divorced from the practice and has turned into a hedonistic
act. Feuerstein (1998) considers “Neo-Tantra” as focused on sex and the pleasures derived from it as opposed to
pursuing enlightenment. Furthermore, he believes that people practicing Tantra without proper initiation, a teacher,
and devotion to the path, they may be affected negatively psychologically, emotionally, and physically as opposed to
benefitting from the practice
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in India in 1799, flowing from a Sanskrit word meaning “continuity” or “thread” (Guenther
& Trungpa, 1975). Currently, Tantra is practiced by the conservative sects of Shri-Vidya
Hinduism of South India, Tibetan Buddhism, and by the Vajrayana Buddhist tradition (Gyatso,
2017). Tantra, as a formal religious practice, is an esoteric religion that has branches within
Hinduism, Buddhism, and Daoism and all of which state an overarching purpose of attaining
enlightenment (Douglas & Slinger, 1979; Feuerstein, 1998; Guenther & Trungpa, 1975).
Enlightenment is a spiritual state wherein the subject’s suffering due to selfish or human desires
is removed (Das, 1998; Kishimoto, 1954). The precise goal and method of Tantra is, in some
significant part, virtually unknown, because the practices are held secret and open only to
disciples of Tantric teachers (Douglas & Slinger, 1979). However, there is consensus that Tantra
hinges on the belief that humans fundamentally exist in relation to something else: we are
connected to, as opposed to distinct from, all things (Guenther & Trungpa, 1975). The realization
Tantric Sex. Whereas the purpose of traditional, religious, Tantric sex is exclusively to
attain enlightenment, New Age tantric sex holds that the purpose of sex is to enhance the
relationship of the couple (Richardson, 2003) by way of increasing intimacy and passion (Muir
& Muir, 1989). Some scholars of Tantra call this “sex enhancing” form of sex “Neo-Tantrism”
and give no credence to its relation to the historical, religious Tantra (Feuerstein, 1998; White,
2006). Feuerstein (1988) considers “Neo-Tantra” to be focused on sex and the pleasures
derived from it more than connecting with the Divine. For the present work, hereafter, the
uncapitalized term “tantric sex” will refer to New Age tantric sex more broadly, unless
otherwise specified.
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Tantric sex’s purpose is to enhance the passion and intimacy of the couple (Muir & Muir,
1989). Within psychology more broadly, both intimacy and passion have a long history of
empirical study and therefore can be defined well by said empirical resources. Sternberg (1988)
considered romantic love to be a combination of intimacy and passion. Sternberg asserted that
intimacy involves feelings that encourage closeness and connectedness with a partner and
communicating clearly those personal feelings. Interestingly, intimacy has been likened to a
spiritual connection (Muir & Muir, 1989). Shree Rajneesh (also known as Osho), a tantric sex
teacher (Nagaraj, 2013), described tantric sex in a way very consistent with Sternberg’s
Drop all masks. Be true. Reveal your whole heart; be nude. Between two lovers there
should not be any secrets, otherwise love is not. Drop all secrecy. It is politics; secrecy is
politics. It should not be in love. You should not hide anything. Whatsoever arises in your
heart should remain transparent to your beloved, and whatsoever arises in her heart
should remain transparent to you. You should become two transparent beings to each
other. By and by, you will see that through each other you are growing to a higher unity
p. 159
Sternberg held Walster & Walster’s (1978) definition of passion, a desire for union with the
other, in high regard. Tantric sex is tied to passion that a couple has for each other in that the
lovers feel strongly about each other (Muir & Muir, 1989). They are aroused greatly by each
other even after years of being together. Passion being a desire for sexual fulfillment is also
within Sternberg’s theory. Tantric sex capitalizes on couples’ urge to become one with each
other. The desires that lead to sex are pivotal to what is considered healthy.
In short, then, tantric sex is a spiritual practice with the goal of enhancing the couples’
arousal. In many ways, these goals are actually consistent with widely held definitions of
romantic love. The feelings above are tied to intimacy and passion, which are increased by
6
tantric sex and are held as the qualities of romantic love. Therefore, in premise, tantric sex can
The Practice of Tantric Sex. Building on these definitions, the practice of tantric sex also
requires a number of specific techniques. These techniques are both cognitive (e.g., holding to
tantric purpose; mindfully approaching sexual interactions) and physical (e.g., specific sexual
techniques; Richardson, 2003; Voigt, 1991). Below, I seek to review these specific techniques.
One of the preliminary techniques of tantric sex is the establishment of a clear and
specific purpose for the sexual encounter (Martin, 2015), that purpose being to achieve a spiritual
union with and experience a profound love for each other. In light of this primary objective, then,
tantric sex requires a specific conversation about the intention behind the sexual activity. In
practice, this may involve the establishment of a ritual of communicating with one’s partner
before having sex that the purpose behind the anticipated activity is to enhance one’s spiritual
life and/or relationship. Although simple and straightforward, the definition and communication
of this goal before a sexual encounter is a prerequisite for a wholly tantric experience.
is a mental activity that involves intentionally and nonjudgmentally attending to the present
Bishop et al. (2004) adds that mindfulness involves being curious about, open to, and accepting
sensations such as sight, sound, smell, taste, and touch (Kabat-Zinn, 2015). It also involves
feeling emotions as they come and go in one’s experience (Das, 1997). A person who is being
mindful, experiences stimuli without giving preference or favor to any one stimulus (Kabat-Zinn,
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2015). The individual abstains from the mental action of pursuing an experience or pushing away
Tantric sex involves mindfulness in that the partners are focused wholly on the present
moment while they are having sex as opposed to anticipating something such as an orgasm or
on current sensations, perceptions, and emotions (Richardson, 2003). The mindfulness aspect of
tantric sex encompasses the physical aspect of sex as well as the mental and emotional aspects.
Practitioners would be aware of how they are feeling emotionally and physically throughout their
sexual encounter without "holding on" to any particular feeling (Richardson, 2003). Orgasmic
feelings are secondary to a focus on the overall sexual experience such as one’s weight against
the bed or the sounds being emitted from one’s partner, for example (Richardson, 2003).
Similar to mindfulness in general, tantric sex is a meditative practice: if the mind wanders
during sex, the partners bring their mind back to the present moment (Martin, 2015; Richardson,
2003). Meditation involves the action of keeping attention on a focal point (Das, 1997). The
“focal point” of tantric sex is the full sexual experience of one’s own body, the body of one’s
The final component of tantric sex is the integration of specific physical techniques.
Often, the physical mechanics of tantric sex are kept as sacred secrets (Douglas & Slinger, 1979;
Feuerstein, 1998), but some teachers and practitioners—particularly those who follow New Age
tantra—are open to sharing these techniques with others (Feuerstein, 1998; Richardson, 2003).
Some of the techniques described are sustained eye gazing, synchronized breathing, commencing
and concluding rituals, periods of motionlessness intercourse, and lack of focus on orgasm
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(Richardson, 2003; Voigt, 1991). Teachers describe eye gazing as a relaxed, loving stare into the
partners eyes throughout a substantial portion of the love making (Martin, 2015; Richardson,
2003). Before engaging directly in tantric sex, many couples perform rituals such as meditation
in order to prepare themselves for the sexual experience (Martin, 2015; Richardson, 2003).
1991). The purpose of such delay or avoidance is to prolong the sexual encounter and to increase
the duration and intensity of excitement and energy and therefore the intimacy experienced. Even
so, this technique is not universally described by practitioners and teachers, as some practitioners
Purported Benefits of Tantric Sex. While no empirical research exists on the benefits of
tantric sex, scholars and practitioners alike claim associated benefits such as increased
relationship satisfaction, intimacy, and physical pleasure and lower levels of depression, anxiety,
and other distress indicators. Additionally, many of these purported benefits may be inferred by
Mindfulness. In tantric sex, one may practice mindfulness meditation before sex and
while engaging in intercourse. Empirical research has shown that mindfulness meditation
enhances one’s ability to attend to the present moment such as one’s bodily sensations (Semple,
2010). Therefore, meditating before intercourse may produce greater mindfulness during sex.
intervention for a variety of populations, facing a variety of difficulties (Germer, Siegel, &
Fulton, 2016).
Mindfulness is also often part of sex therapy, incorporated as a remedy for many sexual
problems such as erectile dysfunction and arousal disorders (Kimmes, Mallory, Cameron, &
Köse, 2015; for a review, see Barker, 2016). In relatively recent years, mindfulness has been
incorporated into sex therapy, with therapists encouraging clients to attend to sensory experience
with non-judgmental awareness (Brotto, 2013). Mindful sex has been shown to be effective for
several different sexual complaints that couples have. Masters and Johnson (1970) encouraged
couples with sexual dysfunction to caress each other without the goal of orgasm and to allow
oneself to be absorbed in the experience, a practice very close to mindfulness. Mindfulness based
therapy for sexual disorders has also been shown to be effective (Brotto, Basson, & Luria, 2008).
Women with sexual desire/interest and sexual arousal disorders found benefit in the mindfulness
Khaddouma et al. (2015) theorize from their empirical research that people who are
inherently more mindful enjoy sex more than their less mindful counterparts because they have
greater body awareness and physiological arousal. More specifically, the facet of mindfulness
that best explained sexual satisfaction and therefore relationship satisfaction was being non-
evaluative (experiencing all stimuli as being neither good nor bad, desirable nor undesirable)
about and observant of stimuli during sex (Khaddouma et al., 2015). Other empirical studies
have shown that greater mindfulness is associated with greater sexual satisfaction (Newcombe &
Weaver, 2016). The participants with greater cognitive distractors were less satisfied with their
sexual activity than their more mindful counterparts. The level of cognitive distraction explained
Spiritual purpose. Beyond the benefits of incorporating mindfulness into one’s sexual
life, maintaining a tantric, spiritual purpose to sex may also benefit a practitioner. As of yet, no
empirical data shows that approaching sex with tantric purpose benefits the practitioner.
However, other empirical studies exist showing benefits to holding sex as sacred (Hernandez,
Mahoney, & Pargament, 2011; Murray-Swank, Pargament, & Mahoney, 2005), which may also
People who sanctify aspects of their lives in general derive benefits from doing so
(Mahoney, Pargament, & Hernandez, 2013). Sanctification involves seeing an aspect of life as
having divine (god-like) character and significance (Pargament & Mahoney, 2009). There is a
theistic aspect and non-theistic aspect to sanctification. The non-theistic aspect includes giving
ultimate value and purpose to an activity. Tantric practitioners sanctify (make sacred) sex by
characterizing each other's bodies and their activity as divine. Their bodies and activity are
considered divine because their bodies are revered as a temple, a place to worship God. God, in
this situation, is each party's "highest self or soul" (Douglas & Slinger, 1979, p. 24).
Importantly, people who view their sexual activity as sacred are more likely to find their
sexual activity to be satisfying (Murray-Swank, Pargament, & Mahoney, 2005). Also, it was the
case that sexual activity increased as sanctification of the activity increased. It should be noted
that these researchers investigated sanctification as indicative of God being part of the couples’
sexual activity as well as the activity being generally considered sacred. However, tantric sex is
Furthermore, Hernandez, Mahoney, and Pargament (2011) assert that married couples
who imbued their sexual activity as sacred had a greater likelihood of having high marital
satisfaction, sexual satisfaction, sexual intimacy, and spiritual intimacy. Also, sanctified
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relationships have been tied to greater commitment, use of communal religious resources, and
general happiness experienced from the relationship. It should be noted in this study as well that
the sanctified marriages are defined as the relationship being imbued with God’s presence and
Beyond spiritual purpose, in tantra, couples have a spiritual intention and shared spiritual
practice. While there are no empirical studies that show engaging in tantric practices benefit the
relationship, there are relational benefits for couples who participate in spiritual practices such as
prayer together (Dollahite & Lambert, 2007; Lambert, Fincham, LaVallee, & Brantley, 2012).
Engagement in religious activities like church attendance and religious rituals have been
linked to good relational outcomes (Fiese & Tomcho, 2001; Lichter & Carmalt, 2009). Greater
involvement in religious activities is associated with a lower risk of divorce, infidelity, and
domestic violence (Mahoney & Cano, 2014). The greater the volume of religious activity a
couple engages in, the greater relational satisfaction they experience (Mahoney & Cano, 2014).
Therefore, it may be the case that couples engaging in the spiritual practice of tantric sex could
increase their relational satisfaction. Mahoney and Cano (2014) have shown that couples who
engage in religious activities together help their relationship because they sanctify their
Intimacy and passion. To review, the purpose of New Age tantric sex is to increase
sexual and overall relationship satisfaction and cultivate intimacy and passion. Again, although
research on tantric sex itself is limited, cultivating passion and intimacy may lead to many
Intimacy is felt closeness with one’s partner (Yoo, Bartle-Haring, Day, & Gangamma,
relationship satisfaction (Greeff & Malherbe, 2001; Yoo, Bartle-Haring, Day, & Gangamma,
2014) and dissatisfaction (Doss, Simpson, & Christensen, 2004), especially that of emotional and
sexual intimacy. At its worst, a lack of intimacy has been linked empirically to relationship
dissolution, (Hansson & Ahlborg, 2016; Waring, 1988) which demonstrates its importance.
Because tantric sex promotes interacting with each other in an intimate way, it may be the case
Passion or sexual desire for the other (wanting to become one with the other and
experienced arousal by the other) is involved in tantric sex. Greater sexual satisfaction and
sexual desire (also known as passion) has been shown to increase relational satisfaction (Ferreira,
Narciso, Novo, & Pereira, 2014; Sprecher, 2004; Yeh, Lorrenz, Wickrama, Conger, & Elder,
2006). Sexual desire increases relational satisfaction (Brezsnyak & Whisman, 2004). Nonsexual
dimensions of couples' lives like relational distress and dissatisfaction are associated with low
sexual desire. Through a longitudinal study, Yeh, Lorrenz, Wickrama, Conger, & Elder (2006)
found that sexual satisfaction was very important for couple’s relationship as it influenced
marital quality and stability. Tantric sex may be able to satiate and stimulate sexual desire, thus
In a qualitative study closely related to the present work, Kruse (2002) discovered that
couples who engaged in tantric sex found it to enhance their sex lives and deepened their overall
relationships as well. Specifically, couples who engaged in tantric sex increased intimacy and
their satisfaction with the relationship as a whole. The researcher interviewed many couples
whom labeled their sexual activity as “tantra” or “sacred” resulting into many purported
13
relational benefits to the activity. The couples also described their experiences as a “feeling of
spirituality,” “mystical experience,” way to grow personally, and a way to connect with
community.
sanctification, passion, and intimacy. Now I will discuss the claimed benefits of the physical
techniques that compose tantric sex. While the claimed physical techniques of tantric sex in this
study are sustained eye gazing, synchronized breath, beginning and ending rituals, periodic
motionlessness, and lack of orgasm, only lack of orgasm and eye gazing were found in the
Omitting orgasm from sex is a technique of tantric sex and can help with extending the
amount of time one engages sexually with one’s partner. It may also help facilitate mindfulness
by focusing one’s mind on the present moment rather than pursuing orgasmic achievement. The
same logic of mindfulness applies to the tantric technique of periodic motionlessness intercourse,
which allows the couple to feel the current moment and avoid the pursuit of orgasm. This
practice has been at least partially supported by prior works. Specifically, sensate focused
exercises prescribed by sex therapists include delaying or omitting orgasm and use of
motionlessness (or lack of thrusting) (Masters & Johnson, 1970; Weiner & Avery-Clark, 2014).
These exercises alleviate erectile dysfunction and premature ejaculation (Gupta, Banerjee, &
Nandi, 1989). Given their utility in treating sexual dysfunction, it is also plausible that these
techniques may be more generally associated with better sexual functioning or satisfaction.
Mutual eye gazing is another technique of tantric sex, one that has been described as an
effective means of demonstrating the love one has for one's partner (Rubin, 1970). In early
studies of this topic, results indicated that people who love each other (as opposed to
14
acquaintances) gaze into each other’s eyes for longer periods of time, indicating that eye gazing
is a typical behavior for lovers (Rubin, 1970). Therefore, introducing eye gazing into a couples’
repertoire of loving behaviors, as in tantric sex, may increase their love for each other further.
Grant-Jacob (2016) confirms further that eye gazing is a sexual behavior that people use to
communicate attraction. He explains that people may communicate an emotional attachment and
affection through said gaze, which can be good for a relationship. Williams and Kleinke (1993)
also found that partners gazing into each other’s eyes increases attraction, which can increase
relational satisfaction. Depending on one’s inherent, romantic proclivity, mutual eye gazing has
been shown to increase desire to couple with one’s partner (Williams & Kleinke, 1993).
Purpose of the Present Study. Given the previously reviewed literature documenting the
prevalence of tantric sex in popular culture and the related extant literature suggesting that
aspects of it may be of personal and relational benefit, the topic of tantric sex seems to warrant
empirical investigation. The proposed study was designed to pursue this end. The objectives of
this study were 1) to empirically measure tantric sex using the previously described components
(mindfulness, tantric purpose, and physical techniques) of said activity and 2) to preliminarily
these objectives, the present work attempted to develop and validate a scale that evaluates
participants’ sexual activities as exhibiting varying degrees of tantric sex. It was hypothesized
that all three components (mindfulness, tantric purpose, and physical techniques) of tantric sex
would emerge as distinct subscales of the new Tantric Sex Scale (TSS). Also, it was
hypothesized that scores on each component of the TSS (i.e., how tantric one’s sex life is) would
15
hypothesized that these relationships would persist even when other salient variables are
controlled (e.g., sanctification of sex, general attachment style, gender, age of participant).
16
METHOD
The current research relied on secondary data analysis of previously collected data
relevant to the current topic. Below, I review the method by which the sample was obtained and
Participants
database. This service has been shown to be a good research avenue for gathering data for
psychosocial research purposes (Buhrmester, Kwang, & Gosling, 2011; Paolacci, Chandler, &
Ipeirotis, 2010). Furthermore, Mechanical Turk has been used to research religious and spiritual
phenomena (Gervais & Norenzayan, 2012) as well as sexual phenomena (Grubbs et al., 2015,
The participants for the current study (N = 833, M age = 34.6, SD = 10.1, Range = 18-74;
393 men, 430 women, 10 other/prefer not to say) were derived from a larger study (N = 1094).
The participants for the current study were limited to those who reported being currently sexually
active. The demographics of my sample are in Table 4. The sample was predominately Atheist or
without a religion (50%), then Christian (40%), and the remaining “other” was comprised of
religions such as Buddhism, paganism, and various other affiliations. The participants were
mostly White (74%), other (10%), Black (9%), and, last Pacific Islander (6%). Furthermore, only
those in a sexually active romantic relationship (N=476) were considered in analyzing the tantric
Procedure
For the present study, an advertisement was placed on the MTurk website using the
TurkPrime research interface (Litman, Robinson, & Abberbock, 2016). The advertisement
17
offered participants $6.00 in exchange for completing a survey about “Personality, Beliefs, and
Behaviors.” On the informed consent page, the purpose of the study was elaborated upon, the
potential risks and benefits were communicated, and confidentiality was assured.
Measures
Tantric Sex Scale (TSS). At the time of the study, there was no known psychometric
scale that assessed whether a person was having sex in a tantric manner or not. The major
purpose of this study was to develop a tantric scale and begin validating it. Mindfulness, purpose,
and particular tantric techniques such as eye gazing are all components associated with tantric
sex. In service of this goal, an 81-item item bank (see Appendix A) assessing various behaviors
and attitudes consistent with tantric sex was developed using a team approach, incorporating
experts in the psychology of religion and spirituality and human sexuality as well as peer
reference groups. All items were answered on a scale of 1 (strongly disagree) to 5 (strongly
agree).
The item bank was designed to reflect the three sub-categories of tantric sex described
above (e.g., mindfulness, purpose, and physical techniques). Mindfulness was assessed with
questions such as, "I try to keep my focus in the current moment when having sex with my
partner" and reverse-coded items such as "My mind wanders while I am having sex with my
partner.”
The specific purpose of tantric sex was assessed with questions such as, "I view sex as a
way to develop my religious or spiritual life" and "I have sex with my partner in order to feel
Specific techniques associated with tantric sex were assessed using items such as, "I think
that it is important for my partner and I to gaze into each other's eyes as part of sex," and
Relationship Assessment Scale, which can be found under Appendix C (RAS; Hendrick, 1988).
Answers could range from 1 (low satisfaction) to 5 (high satisfaction). Example questions
included are, “In general, how satisfied are you with your relationship?” and “How much do you
Sexual Satisfaction. Sexual satisfaction was assessed by the New Sexual Satisfaction
Scale, which can be found in Appendix D (NSSS; Štulhofer, Buško, & Brouillard, 2010). This
satisfaction. Answers could range from 1 (not at all satisfied) to 5 (extremely satisfied). The
prompt is, “Thinking About Your Sex Life During the Last Six Months, Please Rate Your
Satisfaction with the Following Aspects:” Example items include, “The intensity of my sexual
Triangular Love. Intimacy was measured using the 7-item Intimacy Subscale of the 21-
item Sternberg Triangular Love Scale, which can be found in Appendix E (1988). “Intimacy
relationships” (Sternberg, 1997, p. 315). The survey reads, “Earlier, you indicated that you are in
a romantic relationship. For the purposes of this questionnaire, please think of that romantic
partner when you read "____". How much do you agree with the following items?” Example
items include, “I feel emotionally close to ____” and “I feel that I really understand _____.”
Passion was measured using the 7-item passion subscale of the 21-item Sternberg Triangular
19
Love Scale, which can be found in Appendix E (1988). “Passion refers to the drives that lead to
relationships” (Sternberg, 1997, p. 315). The questions assessing passion are within the same
questionnaire as the intimacy questions. Example items include, “My relationship with ______ is
passionate” and “Just seeing _____ is exciting for me.” Commitment was measured using the 7-
item intimacy subscale of the 21-item Sternberg Triangular Love Scale, which can be found in
Appendix E (1988). Commitment refers to the decision to love your partner and motivation to
maintain that love over time. The survey reads, “Earlier, you indicated that you are in a romantic
relationship. For the purposes of this questionnaire, please think of that romantic partner when
you read "____". How much do you agree with the following items?” Example items include, “I
view my commitment to ____ as a solid one” and “Even when ____ is hard to deal with, I
Sexuality Scale, which can be found in Appendix F (Hernandez, Mahoney, & Pargament, 2011).
It is adapted for the use of married and non-married individuals alike. It measures the degree to
which participants see their sexual relationship, “as a manifestation of one’s beliefs or
experiences of the divine as well as marked by sacred qualities.” (p. 775). Instructions include,
“Please indicate below how much the following statements apply to sex with your primary
sexual partner.” Example items include, “I experience God through the sexual bond I have with
my partner” and “Being sexually intimate with my partner feels like a deeply spiritual
experience.”
20
Secure Attachment. Secure attachment style was assessed using a single item, “It is easy
for me to become emotionally close to others. I am comfortable depending on others and having
others depend on me. I don’t worry about being alone or having others not accept me.” This item
was from Bartholomew and Horowitz’s (1991) 4-item Self-Report Attachment Style
Questionnaire, which can be found in Appendix G. Participants rated their agreement with the
RESULTS
Descriptive statistics for all included measures, as well as for all items in the Tantric Sex
Item Bank were calculated and are provided in Tables 1, 2, and 3. Below, I review the results of
Factor Analysis
exploratory factor analysis approach was used (Costello & Osborne, 2016), with a goal of
reducing the item-bank to a briefer, 25-item scale. Maximum likelihood estimation was used
with a goal of establishing a three-factor solution for the present scale (Costello & Osborne,
2016), consistent with a priori hypotheses regarding the nature of tantric sex. Also, direct
oblimin rotation was used, as the components of tantric sex are expected to relate strongly to
Out of the original 81 items, three factors emerged, which slightly diverged from our
initially hypothesized factor structure. As such, we termed our three scales: Sexual Mindfulness,
Spiritual Purpose, and Genital/orgasm De-emphasis. These factors accounted for 38% of the
total variance in the model. The first two of these factors were consistent with my hypotheses:
Sexual Mindfulness and Spiritual Purpose both emerged, accounting for 32% of the total
variance. However, the third factor to emerge was titled Genital/orgasm De-emphasis and
consisted of reverse coded items such as “My orgasm is the most important part of sex” and “My
Given the stated purpose of developing a succinct scale, items were reduced based on key
criteria. All items with factor loadings less than an absolute value of |.60| were deleted from their
respective scales, with a few exceptions (e.g., “My focus during sex is on my genitals as opposed
22
to other parts of my body” with a loading of .47 was included due to the third factor not
including enough items to justify a subscale). Redundant items were also deleted (e.g., “It is
important to me to be present with my partner while we are having sex” was removed, while “I
value being fully present while having sex with my partner” was retained). Each of these items
Ultimately, these processes left us with 25 items on three scales: Sexual Mindfulness,
Spiritual Purpose, and Genital/orgasm De-emphasis. Ten items were included in the Sexual
Mindfulness and Spiritual Purpose subscales respectively. Only five items were included on the
Genital/orgasm De-emphasis subscale. Please refer to Appendix B to see the shortened Tantric
Sex Scale. With regards to interfactor relationships, Sexual Mindfulness did not correlate
significantly with Spiritual Purpose, but it did correlate significantly and positively with
Genital/orgasm De-emphasis. For the remaining analyses, mean scores were calculated for each
subscale.
Bivariate Correlations
The hypotheses that tantra relates with relational and sexual satisfaction were initially
tested via Pearson correlations. These correlations are available in Table 5. Sexual Mindfulness,
that is, how mindful the participants are while they are having sex with their partner and how
much they value said mindfulness, was significantly and positively correlated with Relationship
Satisfaction and Sexual Satisfaction. Spiritual Purpose, which is akin to applying a spiritual
However, Spiritual Purpose was positively correlated with Sexual Satisfaction. The final scale,
23
Satisfaction. However, Genital/orgasm De-emphasis was not associated with Sexual Satisfaction.
Commitment and Intimacy subscales respectively. Spiritual Purpose correlated significantly with
all of Sternberg’s scales. The Spiritual Purpose subscale correlated positively with Sternberg’s
Passion subscale but negatively with Sternberg’s Commitment and Intimacy subscales. Last, the
Commitment and Intimacy subscale but was not associated significantly with Sternberg’s
Passion subscale.
The Sexual Mindfulness subscale correlated significantly and positively with Hernandez,
scale. The Spiritual Purpose subscale correlated similarly but the Genital/orgasm De-emphasis
subscale correlated significantly and negatively with the Relational Sexuality scale. The Sexual
Mindfulness subscale correlated significantly and positively with the Secure Attachment Scale.
The Spiritual Purpose subscale correlated similarly but the Genital/orgasm subscale was not
significant.
Primary hypotheses were also tested via hierarchical linear regressions to determine
whether tantric sex is uniquely related to relationship satisfaction, sexual satisfaction, intimacy,
passion, and commitment, even after statistically controlling for the contributions of a variety of
other potentially explanatory variables. In each regression, gender, age, income, sexual
orientation, attachment style, and sanctification of sex were included as control variables in the
first step of each regression when investigating the associations of interest. In the subsequent
24
steps (e.g., Steps 2, 3, & 4), Sexual Mindfulness, Spiritual Purpose, and Genital/orgasm De-
In the first step of the regression, the only control variable Secure Attachment
Mindfulness was entered into the regression, Sexual Mindfulness demonstrated a significant and
positive association with Relationship Satisfaction as seen in Table 6. Spiritual Purpose was
entered in next and showed a significant and negative association with Relationship Satisfaction.
Relationship Satisfaction.
A hierarchical linear regression was run to determine whether tantra is related to Sexual
Satisfaction. Consistent with prior regressions, Secure Attachment emerged as the only
significant predictor in the first step of the analysis. No other control variables were significant.
The Sexual Mindfulness subscale emerged as positively and significantly related to Sexual
Satisfaction. The Spiritual Purpose subscale was not significantly associated with Sexual
Satisfaction. Last, the Genital/orgasm De-emphasis scale was not significantly associated with
Sexual Satisfaction.
Beyond Sexual and Relational Satisfaction, I also tested the associations between the
Tantric Sex Scale and Sternberg’s Triarchic Love Scales (Intimacy, Passion, and Commitment).
Tantra was hypothesized to be associated with Intimacy. Yet again, Secure Attachment emerged
as the only significant predictor of Intimacy in the first step of the regression. In all four models
of the regression, it maintained a positive association with Intimacy. The Sexual Mindfulness
subscale showed to have a significant and positive association with Sternberg’s Intimacy scale.
The Spiritual Purpose subscale emerged as a significant and negative association with
25
Sternberg’s Intimacy scale. The Genital/orgasm De-emphasis subscale was not significantly
Based on prior works, I also hypothesized that passion would be positively associated
with tantric sex. Attachment Style and Sanctification of Sex emerged as the only significant and
positively associated control variables with Passion. Once Tantra scales were entered into the
Secure Attachment remained as being significant and positively associated with Passion. Sexual
Mindfulness was positively and significantly associated with Passion. Neither Spiritual Purpose
emerged again as a significant control variable in terms of being positively associated with
Commitment.
26
DISCUSSION
At the outset of the present work, I aimed to develop a new measure of tantric sex,
involving three clear subscales: Sexual Mindfulness, Spiritual Purpose, and Physical Techniques.
In service of this aim, a retrospective analysis of a large, cross-sectional dataset was conducted.
Below, I review my findings and discuss the implications, limitations, and future directions
Summary of Findings
The primary goal of the present work was to develop and test a measure of tantric sex
with a hypothesized three distinct subscales. By and large, the three predicted factors emerged as
distinct subscales on the full Tantric Sex Scale (TSS), with Sexual Mindfulness and Spiritual
Purpose clearly emerging, and a variation of Physical Techniques also emerging. Notably,
physical techniques, such as eye gazing, did not emerge as a distinct factor. Instead, the obtained
third factor contained items indicating a genital focus during sex (e.g., “My orgasm is the most
important part of sex”). Given that tantra concerns itself with the sexual experience as a whole,
as opposed to focusing heavily on genital pleasure (Richardson, 2003), these items were reverse
coded, so that higher scores would indicate more tantric responses. Therefore, a third scale
lesser genital/orgasmic focus during sexual activity. “De-emphasis” can be likened to a de-
The second hypothesis was that sexual mindfulness, as a facet of tantra, would be related
to relational and sexual satisfaction. Across analyses, this hypothesis was generally supported,
with greater sexual mindfulness being associated with greater relational and sexual satisfaction.
Furthermore, sexual mindfulness was also positively related to intimacy, passion, and
27
commitment. Finally, the relationships between sexual mindfulness and each aforementioned
variable were held constant even when relevant control variables were present in regression
analyses.
Hypothesis three was that the spiritual purpose component of tantra would be positively
related to relational and sexual satisfaction. The results were partially consistent with this
hypothesis in some regards, while diverging sharply from my hypothesis in others. In correlation
analyses, spiritual purpose was related positively to sexual satisfaction and passion but
the majority of these outcomes did not persist after the introduction of control variables,
particularly attachment style. However, spiritual purpose was negatively related to relationship
The fourth hypothesis was that physical techniques associated with tantra would relate
positively to relational and sexual satisfaction. Although, as previously noted, the hypothesized
Physical Techniques subscale of the TSS did not emerge as expected, a distinct Genital/orgasm
regression analyses. However, genital/orgasm De-emphasis did not relate to sexual satisfaction
or passion as evidenced by correlation analysis and regression analysis. As this scale emerged
without a-priori hypotheses, I am hesitant in speculating about the meaning of such contradictory
Sexual Mindfulness. Empirical research has repeatedly noted that trait mindfulness is
very important for both relationship satisfaction and sexual satisfaction (Pepping, Cronin, Lyons,
& Caldwell, 2018; Imholte, 2018; Greer, 2017; Kozlowski, 2013). With regards to sexual
satisfaction, as discussed previously, sex therapy often uses mindfulness as a means to increase
arousal (Barker, 2016; Pepping, Cronin, Lyons, & Caldwell, 2018). Furthermore, Khaddouma et
al. (2015) and Pepping et al. (2018) found that people who were more mindful during sex had
greater general sexual satisfaction. Consistent with such research, the current study’s results
indicated that mindfulness is associated with greater sexual satisfaction specifically, which
bolsters the claim that sexual mindfulness may be a key component to sexual satisfaction more
generally.
Furthermore, the present study found that sexual mindfulness is similarly related to
various indicators of relationship satisfaction. Specifically, the present study found links between
sexual mindfulness and passion, intimacy, and commitment, which is consistent with prior work
(Giolzetti, 2013) noting that mindfulness more generally is associated with such outcomes.
Collectively, such findings point to the general conclusion that mindfulness, both as a general
The reasons that sexual mindfulness might relate to sexual and relational satisfaction bear
discussion. Newcombe & Weaver (2016) found that people who are more mindful during sex
derive more satisfaction from their intimate activity; people who are less mindful during sex do
not derive as much satisfaction from the encounter. This disparity in satisfaction may be due to
29
mindful participants being particularly attuned to their physical bodies during sexual intercourse
and therefore more aware of their pleasure derived from touch. They experience more pleasure
Furthermore, historically, sex therapists (e.g., Masters & Johnson, 1970) have used
couples requiring therapy for dysfunctions such as low sexual desire would be encouraged to
focus on touching each other, increasing awareness on sensations of touch, and abstaining from
intercourse and orgasm. In short, clients were instructed to be more mindful of their sexual
encounters, which often resulted in greater satisfaction from such encounters (Masters &
Johnson, 1970). Last, sexual mindfulness may relate to relationship satisfaction because greater
Spiritual Purpose. In contrast to the above findings regarding sexual mindfulness, which
were very much in line with prior literature, results related to spirituality seem to differ quite
sharply from past research on religion/spirituality and sexuality. Specifically, sexual spiritual
purpose was linked negatively with relationship satisfaction but positively with sexual
satisfaction. Notably, in correlational analyses, similar results were also observed for the
Sanctification of Sex Scale. Most previous literature has found the opposite to be true—better
relationship quality seems to positively associate with sanctification of sex (Hernandez-Kane &
Mahoney, 2018). People who view sex as a way to develop their spiritual and/or religious life
and to help them connect to the universe (both of which are the highest loading items on the
spiritual purpose factor) surprisingly tended to be less satisfied with their relationship. It could be
the case that people who see their sexual relationships as a means to an end rather than an end in
itself tend to have fewer fulfilling relationships. At present, there is no research that exists
30
examining whether or not some people use their partners sexually as a means to enhance their
spiritual or religious life. Therefore, it could be that people who actively view their
spiritual/religious life as more important than their romantic relationship could lead to less
relationship satisfaction. However, given that these findings diverge dramatically from prior
research, conclusive interpretations should be avoided. Rather, this points to a very distinct need
for future research examining how spirituality and sexuality interact with each other in
would emerge because specific, physical techniques are a part of tantric sex. While the
Genital/orgasm De-emphasis subscale did not capture specific techniques such as eye gazing, it
The items of the Genital/orgasm De-emphasis subscale are clearly related to one another
in a face valid manner, which may account for their emergence as a distinct subscale. One’s first
impression in interpreting this data may lead one to believe that the specific, tantric physical
sexual techniques are not a significant way to produce good outcomes. However, it must be
remembered that these participants were not actual tantric practitioners. Studying the effect of
the physical techniques may need to be limited to people who are initiates of the formal,
religious Tantra or adherents of New Age tantric sex because they have actually been taught
less on achieving one’s intense pleasure of orgasm is beneficial for couples’ intimacy (Weiner &
Avery-Clark, 2014). Master and Johnson’s (1970) sensate focused therapy begins with one
31
partner caressing another’s body (avoiding the genitals) while the receiver is mindful of the
sensations. This technique has been shown to be effective in increasing felt intimacy between the
partners. Engaging in sex without attempting to pursue a pleasurable, climatic end has beneficial
effects on the relationship. It is at least plausible that the obtained Genital/orgasm De-emphasis
subscale taps into the methods of letting go of the desire to seek personal pleasure/orgasm during
sex.
However, until this scale is tested among self-identified tantric sex practitioners, caution
should be used in interpreting its utility. While there is some research supporting this scale’s
usefulness in determining good relational outcomes, it remains doubtful that participants who
Implications
Beyond the aforementioned integration with prior literature, the present results also bear
practical, clinical, and theoretical implications. In the present study, the previous descriptions of
tantric sex have been at least partially empirically supported. Past literature described tantric sex
as involving mindfulness, spiritual purpose, and specific techniques, and speculated that
following such practices would improve romantic relationships (Muir & Muir, 1989). Across
analyses, the present work provided general support for these ideas, with sexual mindfulness
There are implications of this research that many people in sexual relationships can apply
to their lives. First, it appears to be very important to be mindful of the sexual experience. With
regards to key relationship outcomes (e.g., relationship satisfaction, sexual satisfaction), sexual
mindfulness often accounted for very large amounts of variance (e.g., R2 < .200). More simply,
sexual mindfulness seems extremely strongly related to sexual and relationship satisfaction.
32
Although the present work is not longitudinal or intervention based, which precludes conclusions
about causality, it is accurate to say that people who are sexually mindful are substantially more
satisfied with their sexual lives and romantic relationships. In some ways, this makes intuitive
sense. People who do not value their sexual relationships may drift off in their attention during
sex to countless distractions, which sabotages their sexual encounter, and may ultimately stymie
satisfaction in their actual relationships. More to the point, people who are not mindful during
sex may simply not appreciate their sexual relationship and relationship as a whole as much as
From the present results, should everyone implement mindfulness with their sexual
partner? It certainly seems that that being more mindful during sex could enhance the sexual
relationship and therefore the couples’ relationships more generally. The results concerning
sexual mindfulness were convincing enough to assert that inserting more mindfulness into one’s
sexual life could improve sexual and therefore relationship satisfaction. Second, and relatedly,
letting go of the achievement of orgasm is more important than many people may realize. Last,
while some of the results showed that spiritual purpose is associated with poor couple outcomes,
the findings should not be interpreted in a pessimistic way. As discussed previously, it may be
the case that people who are in a poor romantic relationship are actively using their spirituality
simultaneously (indicating high degrees of sexual spirituality). Therefore, people should not
communicate first the population used for this study was not assessed for clinical problems.
Therefore, it cannot be said with certainty whether people who were clinically impaired had sex
in a less tantric manner than their healthier counterparts. Simultaneously, it is possible that more
33
clinically impaired populations (e.g., those seeking sexual therapy or marital therapy for sexual
issues) could benefit from tantric sex practices, a claim that is bolstered by a historical use of
sexual mindfulness in the past to help with problems such as premature ejaculation.
There are four main limitations for this study. Primarily, the present study did not
examine self-described tantric practitioners. As such, it is arguable that the present study was not
a study of tantra at all, but rather a study of disparate sexual practices. Given such a limitation, as
noted earlier, a logical next step is to extend this research to people who engage in tantric sex. It
is prudent to find actual tantric practitioners and study them quantitatively like Kruse (2002)
accomplished qualitatively. If one finds good evidence that tantric practitioners benefit in many
ways from the type of sex they practice, then it could be beneficial to teach willing lay people.
Second, the sample was taken from MTurk and therefore may not be generalizable to all
people but may cater to the more inherently curious people. Therefore, if a broader sample was
garnered, the data may be different than what was found currently. A convenient future direction
to proceed into would be to apply the shortened TSS and see if it applies to different populations
Third, all data was derived via self-report, the limitations of which are well-known
(Chan, 2009). Therefore, participants may not have been completely truthful in the potentially
emotionally sensitive questions about their sexuality. Physiological measures for sexual arousal
could be added to determine whether participants who are reporting high sexual satisfaction are
Last, the research design was cross-sectional. Therefore, causal inferences are ill-advised.
limitation. An experimental design could include teaching one group tantra and compare their
Beyond these limitations, another future direction is to look deeper into the sexual spiritual
purpose subscale and see if it reliably predicts lower relationship satisfaction, as such a finding
Conclusions
Tantric sex dates back thousands of years and remains popular in the mainstream culture
and ostensibly with actual Tantric, religious initiates and practitioners. It may prove prudent for
psychologists to focus on the more contemporary, more popular version of tantric sex because of
its accessibility and boasts many significant benefits. This study initiated empirical research on
tantric sex and, via factor analysis, correlational analysis, and regression analysis. Through these
means, the present work provided initial support for these historical and popular claims. Three
factors emerged from the factor analysis: sexual mindfulness, spiritual purpose, and
satisfaction amongst other good relational outcomes. Curiously, spiritual purpose was negatively
related to relationship satisfaction but positively with sexual satisfaction. Genital/orgasm De-
emphasis was related positively with relationship satisfaction. In total, researchers should
continue to test whether different aspects of tantric sex are beneficial for couples in general and
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46
APPENDIX A. TABLES
Table 2: Item Statistics and Factor Loadings for the Tantric Sex Scale
12. The worries and 1-5 2.07 1.19 0.73 -0.58 .60
concerns of the day often
enter my mind during sex.
13. I think about things 1-5 2.24 1.22 0.49 -0.93 .62
other than sex when being
intimate with my partner.
14. I daydream while 1-5 2.16 1.28 0.61 -0.95 .58
having sex with my partner.
15. I try not to think about 1-5 2.22 1.24 0.62 -0.70 .42
what’s happening when
having sex.
16. I think about people 1-5 2.00 1.20 0.81 -0.70 .47
other than my partner while
having sex with my partner.
17. I use all of my senses 1-5 3.76 1.01 -0.72 0.15 .63
while having sex with my
partner.
18. I am aware of all of my 1-5 3.85 0.99 -0.88 0.41 .56
bodily sensations (not just
those related to my genitals)
when having sex with my
partner.
19. I am aware of all of my 1-5 3.77 1.03 -0.64 -0.21 .53
senses (sight, hearing,
smell, taste, and touch)
when having sex with my
partner.
20. If I think about other 1-5 3.09 1.27 -0.24 -1.00
things during sex, I bring
my mind back to my five
senses.
21. I have a general sense of 1-5 4.00 0.91 -1.08 1.36 .61
my body while having sex.
22. My focus during sex is 1-5 2.66 1.19 0.10 -1.01 .48
on my genitals as opposed
to my body as a whole.
23. I am very aware of how 1-5 4.18 0.86 -1.24 1.73 .61
my partner’s body feels
while we are having sex.
24. I deliberately focus on 1-5 3.86 1.03 -0.83 0.15 .59
my own and my partner’s
49
38. I feel a deep sense of 1-5 3.75 1.18 -0.73 -0.42 .67
connection when my partner
and I look into each other's
eyes while we are having
sex.
39. I look at my partner 1-5 3.89 1.09 -0.87 0.09 .64
lovingly while we are
having sex.
40. As part of sex, my 1-5 2.31 1.23 0.45 -0.98 .63
partner and I breath in
synchrony (when my
partner breathes out, I
breathe in and when I
breathe in, my partner
breathes out).
41. I am aware of my 1-5 3.12 1.27 -0.13 -1.09
breathing patterns while
having sex with my partner.
42. My partner and I breathe 1-5 2.67 1.27 0.15 -1.09 .50
slowly and intentionally
while we are having sex.
43. I focus on my breath 1-5 2.66 1.24 0.11 -1.12 .55
during sex.
44. My partner and I 1-5 2.57 1.26 0.20 -1.22 .40
periodically stop moving
completely during
intercourse.
45. I caress my partner as 1-5 4.11 0.98 -1.04 0.62 .70
part of the act of having sex
(e.g., not just as foreplay or
after sex, but during).
46. My partner caresses me 1-5 4.05 1.00 -1.15 1.08 .65
as part of having sex.
47. Touching my partner's 1-5 4.19 0.90 -1.20 1.38 .61
chest (or my partner
touching my chest) is part
of us having sex.
48. Without my orgasm, sex 1-5 2.50 1.29 0.39 -0.99 .53
is pointless.
49. My orgasm is the most 1-5 2.80 1.21 .049 -1.04 .64
important part of sex.
51
50. Whether or not I have 1-5 2.69 1.30 0.34 -1.02 -.44
an orgasm during sex is not
important to me.
51. I think that it is 1-5 3.78 1.15 -0.88 0.04 .53
important to have an orgasm
while having sex.
52. I intentionally avoid 1-5 1.78 1.15 1.24 0.25 .50
having an orgasm during
sex.
53. (for men) I intentionally 1-5 1.98 1.23 0.85 -0.59 .63
avoid ejaculation in order to
conserve my life energy.
54. My partner and I bring 1-5 2.88 1.29 -.034 -1.15
each other to the edge of an
orgasm but stay in that state
of high energy together.
55. I do not try to have an 1-5 1.80 1.10 1.13 0.12 .55
orgasm during sex.
56. I do not focus on 1-5 2.51 1.17 0.41 -0.65 -.44
orgasms during sex.
57. If I have an orgasm 1-5 4.15 1.03 -1.08 0.34
during sex, I do not try to
stop it.
58. My partner and I 1-5 1.48 .973 1.82 2.20 .67
meditate before having sex.
59. My partner and I pray 1-5 1.44 1.00 2.09 3.18 .60
before having sex.
60. My partner and I have a 1-5 1.99 1.24 0.95 -0.38 .60
ritual that we perform
before having sex.
61. My partner and I 1-5 3.12 1.27 -0.24 -1.10
describe how we are feeling
while we are having sex.
62. I have sex with my 1-5 3.67 1.14 -0.67 -0.32 .50
partner for purposes beyond
pleasure.
63. The purpose of sex is 1-5 3.92 1.04 -0.87 0.26 .49
more than just pleasure.
52
64. I have sex with my 1-5 3.89 1.02 -1.07 1.04 .50
partner to improve our
relationship.
65. I have sex with my 1-5 4.11 0.97 -1.19 1.16 .60
partner in order to feel
closer to him or her.
66. I have sex with my 1-5 4.00 1.00 -1.06 0.83 .64
partner in order to feel
united with him or her.
67. I attempt to feel one 1-5 3.82 1.07 -0.93 0.45 .63
with my partner while
having sex.
68. I have sex with my 1-5 2.65 1.28 0.13 -1.18 .59
partner in order to increase
my energy.
69. After I have sex with 1-5 3.66 1.10 -0.79 0.02 .53
my partner, I feel more
attuned to the present
moment.
70. After I have sex with 1-5 3.29 1.21 -0.26 -0.97
my partner, I have more
energy.
71. I view sex as a way to 1-5 1.84 1.18 1.06 -0.14 .71
develop my spiritual and/or
religious life.
72. I have sex with my 1-5 3.35 1.19 -0.52 -0.63
partner to improve my life.
73. I view sex as a way to 1-5 1.93 1.16 0.92 -0.34 .62
awaken Kundalini energy.
74. I have sex with my 1-5 2.49 1.27 0.29 -1.15 .57
partner in order to connect
with a transcendent state.
75. I have sex with my 1-5 1.52 1.01 1.89 2.55 .62
partner in order to be closer
to God.
76. I have sex to become a 1-5 2.36 1.25 0.42 -0.93 .61
better person.
77. I use sex to become a 1-5 2.30 1.24 0.50 -0.93 .59
kinder person.
53
Table 3: Item Statistics And Factor Loadings for the Tantric Sex Scale-Shortened
12. Having sex helps me 1-5 2.51 1.34 .314 -1.15 .70
connect to the universe.
13. I have sex to become a 1-5 2.36 1.25 .443 -0.89 .68
better person.
14. I use sex to become a 1-5 2.30 1.24 0.50 -0.92 .68
kinder person.
15. My partner and I 1-5 1.48 0.97 2.00 2.94 .66
meditate before having sex.
16. I have sex with my 1-5 1.52 1.01 1.93 2.68 .66
partner in order to be closer
to God.
17. Having sex brings me 1-5 2.67 1.34 0.11 -1.21 .65
into harmony with the
universe.
18. My partner and I pray 1-5 1.44 1.00 2.23 3.77 .64
before having sex.
19. I have sex with my 1-5 2.65 1.28 0.16 -1.18 .63
partner in order to increase
my energy.
20. I view sex as a way to 1-5 1.93 1.16 0.91 -0.32 .62
awaken Kundalini energy.
21. My orgasm is the most 1-5 2.80 1.21 0.10 -1.04 .75
important part of sex.
22. Without my orgasm, sex 1-5 2.50 1.29 0.46 -0.95 .71
is pointless.
23. I think that it is 1-5 3.78 1.15 -0.88 0.08 .57
important to have an orgasm
while having sex.
24. My focus during sex is 1-5 2.66 1.19 .19 -1.01 .53
on my genitals as opposed
to my body as a whole.
25. My focus during sex is 1-5 2.81 1.21 0.02 -1.06 .47
on my genitals as opposed
to other parts of my body.
56
Table 4: Demographics
F1 F2 F3 RS SS
1. Relationship Satisfaction (RS) .575** -.219** .222** 1 -
2. Sexual Satisfaction (SS) .554** .137** .010 .535** 1
3. (F1) Sexual Mindfulness 1 -.022 .115** - -
4. (F2) Spiritual Purpose -.022 1 -.254** - -
5. (F3) Genital/orgasm De- .115** -.254** 1 .185** -
emphasis
6. Sanctification of Sex (NT) .149** .553** -.079* .071 .189**
7. Attachment Style .256** .076* .019 .301** .318**
8. Sternberg Passion .513** .102* .077
9. Sternberg Commitment .502** -.235** .194**
10. Sternberg Intimacy .531** -.148** .167**
*p<.01, **p<.001
58
Below are a series of statements regarding your attitudes and behaviors before and during sexual
intercourse. Please rate your agreement with the statements on a scale of 1 (Strongly Disagree) to
5 (Strongly Agree)
1. I try to keep my focus in the current moment when having sex with my partner
2. If I think about other things when having sex with my partner, I bring my mind back to sex
3. I focus on my partner (as opposed to other things) while we are having sex
4. When having sex with my partner, I feel fully invested in the present moment
7. Being fully aware of the present moment when having sex is important to me
10. I think about other things when having sex with my partner
11. I pay attention to other things while I am having sex with my partner
12. I often feel my mind wandering to different things when having sex with my partner
14. The worries and concerns of the day often enter my mind during sex
15. I think about things other than sex when being intimate with my partner
17. I think about people other than my partner while having sex with my partner
19. I am aware of all of my bodily sensations (not just those related to my genitals) when having
sex with my partner
64
20. I am aware of all of my senses (sight, hearing, smell, taste, and touch) when having sex with
my partner
21. If I think about other things during sex, I bring my mind back to my five senses
24. I am very aware of how my partner’s body feels while we are having sex
25. I deliberately focus on my own and my partner’s bodies while we are having sex
26. I notice that my body feels relaxed while I am having sex with my partner
33. I am very aware of how my partner’s body feels while we are having sex
34. I do not think that it is important to feel my body while having sex
35. I do not think that it is important to be aware of how my partner’s body feels while having
sex
38. I think that it is important for my partner and I to gaze into each other's eyes as part of sex
39. I tend to look at other things than my partner's eyes while we are having sex
40. I feel a deep sense of connection when my partner and I look into each other's eyes while we
are having sex
42. As part of sex, my partner and I breath in synchrony (when my partner breathes out, I breathe
in and when I breathe in, my partner breathes out)
44. My partner and I breathe slowly and intentionally while we are having sex
47. I caress my partner as part of the act of having sex (e.g., not just as foreplay or after sex, but
during).
49. Touching my partner's chest (or my partner touching my chest) is part of us having sex
55. (for men) I intentionally avoid ejaculation in order to conserve my life energy
56. My partner and I bring each other to the edge of an orgasm but stay in that state of high
energy together
62. My partner and I have a ritual that we perform before having sex
66
63. My partner and I describe how we are feeling while we are having sex
67. I have sex with my partner in order to feel closer to him or her
68. I have sex with my partner in order to feel united with him or her
71. After I have sex with my partner, I feel more attuned to the present moment
76. I have sex with my partner in order to connect with a transcendent state
Below are a series of statements regarding your attitudes and behaviors before and during sexual
intercourse. Please rate your agreement with the statements on a scale of 1 (Strongly Disagree) to
5 (Strongly Agree)
3. When having sex with my partner, I feel fully invested in the present moment
4. I am very aware of how my partner’s body feels while we are having sex
6. I focus on my partner (as opposed to other things) while we are having sex
7. I deliberately focus on my own and my partner’s bodies while we are having sex
10. Being fully aware of the present moment when having sex is important to me
Earlier, you indicated that you are in a romantic relationship. In terms of that relationship, please
4. How often do you wish you hadn’t gotten into this relationship?
Thinking about your sex life during the last six months, please rate (from 1-Not at all satisfied to
Earlier, you indicated that you are in a romantic relationship. For the purposes of this
questionnaire, please think of that romantic partner when you read "____". How much do you
16. I expect my love for ____ to last for the rest of my life
21. Even when ____ is hard to deal with, I remain committed to our relationship
73
Earlier, you indicated that you are sexually active. Please indicate (from 1-Stongly disagree to 5
Strongly agree) below how much the following statements apply to sex with your primary sexual
partner.
1. Being sexually intimate with my partner feels like a deeply spiritual experience
9. There are moments when we are sexually intimate that time stands still and I feel like I am
10. Our sexual relationship puts me in touch with the deepest mysteries of life
11. At moments, being sexually intimate with my partner makes me very aware of a creative
power beyond us
12. God played a role in my decision to have a sexual relationship with my partner
14. I experience God through the sexual bond I have with my partner
16. Being in a sexual relationship with each other is a reflection of God’s will
18. In mysterious ways, God deepens the sexual intimacy I have with my partner
19. I feel God at work when we express ourselves sexually with each other
20. There are moments when I feel a strong connection with God when I am sexually intimate
with my partner
22. God played a role in my decision to have a sexual relationship with my partner
75
Please rate your agreement (from 1-Strongly disagree to 7-Strongly agree) with each statement.
and having others depend on me. I don’t worry about being alone or having others not accept me.
independent and self-sufficient, and I prefer not to depend on others or have others depend on
me.
3. I want to be completely emotionally intimate with others, but I often find that others are
reluctant to get as close as I would like. I am uncomfortable being without close relationships,
but I sometimes worry that others don’t value me as much as I value them.
4. I am uncomfortable getting close to others. I want emotionally close relationships, but I find it
difficult to trust others completely or to depend on them. I worry that I will be hurt if I allow