DISCLAIMER: The following is fiction. The content of the story is not representative of the writer’s beliefs, opinions, or attitudes. This story is intended for adult entertainment only. The characters and events depicted in this work are fictional. The author does not condone or promote any unlawful activity such as is depicted in the story. By continuing to read this work you acknowledge that you are an adult who wishes to read works of fantasy and fiction for the purpose only of fantasy. All the characters in this story are adults. They may play different ages for the fictional character that they are depicting but they remain at all times adults. All Rights Reserved © 2023 LITTLESALLY666.
STORY CODES: LGBT themes, Cohesion, Corruption, Lolita, NC, Rape, Bondage, Sadism, Blasphemy, Black Magic, Devil Worship, Demons, Evil themes, some references to WS and Scat
CREATED: 20.04.2013 / REVISITED: 23.07.2023
SECRET MEANING OF THE EMPRESS
The Empress is the mother goddess of sexual invention. The Empress is fertile sexuality, her vibrant body, attractiveness, and hypersensitivity; she can use at will against those who oppose her will. She renders them weak and docile with her sexual powers. Passionate indulgence. She adores the sexual organs and will worship them openly without shame. Her esteem manifests itself in overt sexual acts and delights in both fellatio and cunnilingus. She is the instigator of all lustful pleasures. She chooses her lovers, male, and female, young and old, with authority over her passions. Her nature is the door to divine sexual pleasure. She offers a rich harvest of intense sexual pleasure as a reward for her worship.
MYTHOLOGY OF THE MOTHER GODDESS
The Indians over the centuries have worshiped many gods, some good and some definitely evil. Mayong (Assam) in northeastern India was famed as the ‘Land of black magic and evil witchcraft’. It is here, worshipers of Ma Kali, the Mother Goddess or Dark Empress, were said to have performed human sacrifices in efforts to appease her lustful appetites. Ma Kali has been sometimes depicted as a ferocious goddess dancing on the corpse of Shiva, making him erect so that even in death she can receive his seed. It is said that Kali was black because she was beyond human comprehension. Says the Mahanirvana Tantra … ‘Just as all colors disappear in black, so all names and forms disappear into her’… her nudity was both primeval and fundamental. Extreme perverse sexual pleasure was a key part of Kali’s divine worship and was thought of as paying homage.
THE EMPRESS 2 – CHAPTERS 12 TO 15 – THE GURUS OF PEDERASTY – SYNOPSIS/NOTES BY AUTHOR
We go back to Assam (Mayong) in the North East of India – the capital of black magic and witchcraft. This episode is set in the days before the parents of Usla, Kali Sarin and her husband Dr Naga Sarin were at large among the Indian black magic community. They were very young, promiscuous, and tempted by the delights of the flesh. They have not even met yet and their destinies as instruments of evil are only in early formation. This is their story.
For the record, Mayong is only fifty-eight kilometers from Guwahati, the gateway to the northeast. This place is not only famous for magic but also for its wildlife, archeology, pilgrimage, ecotourism, cultural, ethical, and river tourism. This area is situated in Morigaon District of Assam. It is near the Southern bank of Brahamaputra and northeast of Guwahati and on the north bank of the river Kolong. It is on the highest hill of the Morigaon and Nagaon districts. The narrative is built in the third person without actual speech and told from their very young perspective of things.
It is how they perceive sexuality and the embracing of evil in their lives, set against the backdrop of a highly perverse culture of ‘transgressive sacrality’ – which by definition is; within a religious tradition something completely different for, though violating the interdictions and observances of the tradition in question, it does not seek to replace the latter. Instead, it lays claim to a superior degree and second order of spirituality derived precisely from the violation of sociology-religious interdictions whose general validity and binding force is not at all questioned by the transgressors … Apologies in advance for any cultural or ethnic inaccuracies; as I have been flamed before because of my research assumptions – if you can suggest or advise without sounding like a smart ass, it would be helpful. Thanks. XP.
EMPRESS – CHAPTER 12 – NAGA AND THE OUTER TEMPLE (2,206 WORDS)
It was the young Naga’s first week away from his family. Though he knew that it was a great honor to his family and his entire village for him to be considered a disciple of the great Guru Satsvarupa Dasa Goswami, that didn’t change the fact that the ten-year-old was still very homesick.
Already, he knew that there was inside the temple a pecking order among the boys close to his age. As a newcomer, he would be forced to do most of the unpleasant jobs – the filthy, dirty jobs that everyone else avoided. When he was not studying scriptures or meditating, he would be taught the rudimentary performances of sacred temple dances like the Bihu. He was familiar with these Assamese dances from his hometown.
They were brisk dances with rapid hand movements to the lively sounds of the dhol, a twin-faced drum slug around the neck, and played with one stick and a palm. Both boys performed them and girls together, the dance was accompanied by the taal, a type of clash cymbal; the gogona, a reed and bamboo instrument; the toka, a bamboo clapper; and the xutuli, a clay whistle. At the temple, the dance steps were very different. They used only drums and no accompanying vocals – the movements, like the music was much more somber and only performed by the most lithe of boys. Luckily he was very flexible and was quick to learn the new steps.
All the boys wore the traditional white dhoti of a novice disciple and were easily distinguished from their instructors, most of whom wore grey and a few wore black, mostly the older disciples and high priests. Nobody in the temple complex wore anything else. The facilities were very rudimentary, as were their food, drink, and sleeping quarters.
Naga’s dance instructor, Khader, was a boy two years his senior. Though he had been at the temple since he was Naga’s age, he had never seen the inner sanctum or inner temple as it was also called. He explained that the temple was made up of three concentric circles – each a self-contained temple and living space of its own. The outer circle, where the novices worked, eat, slept, and prayed was considered the first level of enlightenment and novice disciples could remain there indefinitely until they were deemed ready for the next level.
The grey dhoti signified their attainment of such a level. Naga asked about what was within this new ring of the temple, Khader said that he was sworn to never reveal anything and said that went it was Naga’s time, he would find out himself. Naga’s curiosity got the better of him and he asked if Khader had ever seen the great Guru himself. Khader said that he had; that the Guru attended all the important rituals in the mid-temple.
Excelled in his scriptures, Naga also was quickly becoming adept at the steps of the bihu despite thinking that the dances were rather vulgar – his fast progress was encouraged by his instructor, especially Khader, whom he had grown to like very much. At nighttime, he wished that Khader would be around because the strange eerie sounds that came from the inner temples made him very afraid of the darkness.
Naga had been at the temple for nearly two months. Most of his chores were laborious and boring. He hated gardening, washing, and endless cleaning. He had been assigned to a new scripture teacher, a disciple in his thirties that wore the coveted black dhoti. His name was Khan and Naga started to notice him watching over him especially while he practiced his temple dances. At first, he found it was an uncomfortable stare as if he was undressing him with his eyes or something, but after a while, he began to enjoy the secret attention – his dance step became extra vulgar and lewd as he thrust his hips back and forth to the sound of the rhythmic drumbeat.
Soon he found that Khan would call him away from his duties to join him for extra scripture lessons. He would instruct him to sit across his legs as they both faced the sacred scriptures and as Naga read out loud, he would feel something hard pressing against him. He pretended not to notice at first. Khan told him that he was an excellent dancer. He said that in the mid-temple all the bihu dancers performed naked for the Guru. Naga naively asked why, and Khan said that it was time for him to see one of the secret scriptures of the mid-temple, but he would have to promise not to tell any of the other novices or the instructors. He promised.
The secret scripture book was very heavy and voluminous. Its heavy leather cover with elaborate Sanskrit borders was very impressive. Naga sat across Khan’s bare legs as if he only were a simple cloth pouch over his groin. Khan reached around and opened the first page. He felt the heat and perspiration from Khan’s bare chest pressing against his tiny back as he looked down at the illuminated script. Naga looked at the engraving, drawn in the old style of his country’s heritage. It showed a large circular stage with twelve young boy dancers performing the bihu surrounded by an audience of disciples and at the top of the page, the Guru himself. As Khan had mentioned all of the dancers were completely naked and looking closer he could clearly see that all the dancers had erect penises.
Naga felt Khan press himself harder and more urgently against his rear. He asked Naga if he would like to do this dance for the Guru. Naga liked the feeling of the man’s erect penis pressing against him as he looked at the vulgar drawing. It made him erect inside his dhoti too. He said that he hoped the Guru would pick him one day. Khan turned the page of the giant manuscript.
The next illustration appeared to be a progression of the first. This time the dancers were holding their erect penises in their hands as they danced – and the audience was all doing the same … especially the Guru himself, whose penis was so large, it came up to the middle of his chest. Naga asked why they danced naked and Khan said it was because the Guru practiced tantric sex magic and it was a dance performed to appease the God of Sex.
Naga felt Khan’s breathing become heavier and he suggested that maybe Naga should practice … that he could pretend that Khan was the Guru and he could dance and rub himself like the dancers in the picture. Naga said that he needed some music to practice and Khan replied that he had a small cassette recorder. He said that the music from the mid-temple was different, more exciting … Naga couldn’t wait.
Climbed from Khan’s lap, Naga made some space to dance. Khan reminded him that the dance for the Guru would require great dancing skill and of course, he would need to be naked and erect. Naga was as hard as nails, and his hairless cock popped upright as soon as he stepped out of his white dhoti. Khan had already removed his cloth pouch and from between the mass of black sweaty pubic hair, the dark flesh of his penis stood upright … it looked swollen and moist with fluids that seemed to seep from its tip.
Naga said that he hoped his dance would appease the God of Sex and that he would be able to become a full disciple one day. Khan pressed the tape to play and the enchanting drum rhythm began. Naga started to sway his hips back and forth to the beat; a strange voice chanted the same lyric over and over “Guru pūjā, apanē liṅga kī pūjā” (worship the guru, worship his lingam) …
Naga loved the beat and thrust his hips as he held his erect penis in his hand. He could see Khan holding his much larger penis in his closed fingers, he moved his fist up and down to the beat of the dance, and Naga did the same … It felt strange at first, but soon it became intensely pleasurable. He could see Khan’s lips mouthing the chant as the rhythm began to get faster. Naga felt a lightning bolt shoot through his entire body, as he opened his eyes, he found Khan on his knees in front of him. His body jerked and trembled all over as Khan took Naga’s penis into his mouth in time to catch his first virgin ejaculation.
Leaning heavily against Khan, Naga tried to catch his breath. What happened? Khan licked his full lips and smiled with self-satisfaction. He said to Naga that it was a sign that the God of Sex was pleased with the young novice – of course, he had some more to learn, but his instructor would help him improve.
Naga was exhausted but couldn’t wait for his instructor to teach him more about the sacred dance, the Guru, and the God of Sex.
Naga kept his mouth shut tight about all that happened. It was truly enlightening. He saw the world around him in a different way. By day, he notice the subtle sign of how temple life was shaped to worship the Guru, to worship his divine lingam – it was everywhere, from the smooth graphic shapes of the phallic columns to the promiscuous suggestions of the statuettes in the temple courtyards. Naga saw erect phalluses everywhere and they made him hard. At night, while the other boys slept he thought about the God of Sex, and how incredible he felt went performing the ritual dance, and as he imagined performing for the great Guru, his fingers played endlessly with his erect penis.
He found that he no longer had to do tiresome chores like the other boys and was given special duties overseen by Khan. It made him feel important. He arrived at Khan’s instruction to find Khader waiting for him. Seeing Khan in just his cloth pouch indicated that something to do with the God of Sex was about to occur. Khan smiled broadly at the both of them, as he could see both were tenting their dhotis already.
He had the large manuscript open on another page, and asked Naga and Khader to take a look … it seemed to be the next in the same series of drawings he had found so pleasurable the day before. Some of the boy dancers in this drawing were no longer holding their penises, but holding each other’s, some were even rubbing them against each other, dancing and frotting at the same time. Khan explained almost technically that it was an important dance step to learn and that’s why Khader was there to help Naga out. Naga couldn’t wait.
They both stripped down. He found the tip of his penis was already wet with a sticky fluid. Khader touched the tip of Naga’s penis, sampled the wetness, and put his finger in his mouth. Khader asked Khan if they were going to do the ‘Gudāmaithuna nrtya’ (sodomy dance) … Khan told him to be patient, and that the third eye must only be opened in the presence of the Guru. Khader looked disappointed, but it quickly passed. Khan turned the page of the book of erotic scriptures and showed Naga another of the images. In this one, the dancing boys were all coupled together around the Guru, who sat in the center of the round stage with one special boy chosen the ‘dance on his lingam’ – while the other boys took turns in doing what Khan called sacred sodomy, the special boy performing ‘Gudāmaithuna nrtya’ on the Guru. By the image in the picture, the boy seemed to have the Guru’s lingam up his anus. Naga asked if it was painful and Khan told him extremely at first, but if he was ever selected to join the mid-temple, he would learn the secret pleasures of sacred sodomy.
Khan put on erotic drum music. He removed his cloth pouch and began touching himself as he had done the day before. The beat was similar to the previous one, but the chant had changed Guru pūjā, usakī śivaliṅga para nrtya (worship the guru, dance on his lingam) … Khader and Naga started the first solo movement of the dance thrusting to the beat and then rubbing their own cocks as they danced and prayed to the Guru’s lingam.
Khan moaned in appreciation. Khader took the lead and began to dance in front of Naga, pulling him against him, gyrating their hips together, so their cocks rubbed directly against each other. Naga thought his heart was going to punch right out of his small little chest – the pleasure of frotting with Khader was intense. He felt Khader’s finger penetrate his anal opening, digging him in time to the erotic beat of the drumming dhol. He leaned forward so that their chests were pressed against each other and Khader guided Naga to face him so that now even their tongues danced together.
EMPRESS – CHAPTER 13 – KALI IS PUNISHED (1,760 WORDS)
The heat of the day had begun to subside as night over Assam had finally come. Kali could hear the insistent drums over the hills. Soon the night festival would begin there, as it did every night until dawn by the Brahmaputra River and the Barak Valleys – her pious mother had scolded her many times for taking an interest in the local Black Magic, and though Mayong was famed as the Land of Black Magic and Witchcraft, her mother warned her that it was wicked and evil – that its transgression violated the traditions and spiritualism of their mother-religion. Instead of deterring young Kali, all of the commotion about it made her curiosity even greater.
It was after dinner and her parents were out visiting relatives that evening. Kali felt a growing restlessness within. She knew that they would not return for several hours. Kali liked her little sister. She had done for quite some time. It wasn’t the kind of sisterly feeling that she should have felt, but more of an urge to be sexual with her. Kali could feel the cooling breeze as it moved the netted curtains of her sister’s canopied bed.
As she approached very quietly, Kali spied her younger sister, Amrita, who lay naked upon the bedding. Her delicious coffee-colored skin blended perfectly against the ethnic colors of the oversized scatter cushions. Kali felt a twinge between her thighs as she eyed her small budding breasts that rose and fell rapidly and tiny cone-shaped nipples that were just developing. She could hear her sister breathing erratically and as she looked between Amrita’s legs, she could clearly see her sister was masturbating furious with her fingers.
Kali slipped from her simple two-piece sari and stood naked in front of the bed. Her sister looked shocked and embarrassed at being caught in the middle of masturbating herself. Kali just smiled broadly and touched herself, showing her sister that it wasn’t just Amrita who knew the pleasures of her own fingers. Amrita seemed very shy at first, still blushing from the surprise. She watched Kali’s fingers moving in and out of our hairless vagina, her face showed the rapture of Kali’s arousal.
She stopped her initial petting and climbed onto the canopy bed and knelt next to her sister. Amrita’s guilty look had begun to subside and she looked at her sister curiously. Kali took Amrita’s hand, the one that she had been masturbating with, and lightly kissed her wet fingers. Amrita was again shocked at her sister’s boldness. Kali tasted her sister’s juices and made the process look as a connoisseur would appear, sampling fine cuisine. Pushing her own fingers deep inside herself, she pulled them out and offered them to Amrita’s mouth.
Amrita gingerly took her naughty sister’s incestuous advances and opened her mouth to allow Kali to push her finger between Amrita’s lips to suck. Amrita smiled as if to say that the experience wasn’t so unpleasant. Kali bend forward and kissed her sister on the lips, very gently. Again they smiled at each other like co-conspirators. Kali pressed her lips against her sister’s nipple, kissing first the left and then the right one, before once again kissing her mouth.
This time, both their breathing had become heavy. Kali stroked her sister’s silky black hair as she parted her lips ever so slightly and pushed the tip of her tongue against her sister’s mouth. Amrita’s lips parted, welcoming her incestuous sister’s tongue to invade her mouth, meeting it with her own tongue as they kissed passionately. Kali had wanted to do this for the longest time. Now that it was actually happening, she was in complete blissfulness.
Kissing her sister back, Amrita seemed to be less passive in their taboo coupling; her hand snaked between Kali’s thighs and stoked the soft skin of her labia. Kali moaned into her mouth from the sheer mischievousness of their behavior. If their mother knew what they were up to, she would have a fit.
Kali brought her body over her sisters so that they both lay as lovers. She gently chewed upon her sister’s earlobe as she rubbed her sensitized nipples back and forth against Amrita’s. Amrita’s fingers penetrated her and Kali arched her back in ecstasy as she quickly reached orgasm – groaning appreciatively into her sister’s ear. Kali said that she had wanted to do this with Amrita for years … Amrita confessed the same.
Suddenly without warning Amrita froze. Kali was still in the afterglow when she felt something hit her hard on the side of the head, knocking her sideways from her sister’s prone body. It was her father – he screamed something she didn’t hear, as her ears rang from the blow to the side of her head. Her mother was waving her arms wildly in the air and her younger sister had covered her face with her hands and was bawling.
Kali was disgraced. She was told that what she had done to her sister was unforgivable, unnatural, and disgusting. Her father refused to look upon her and her mother had arranged for her to be sent to a temple in Barak Valley, where they took a very dim view on all aspects of sexuality. She would be bound to serve one of the female gurus who would no doubt punish her further and oversee her re-education towards the pious and pure beliefs of their mother religion.
With only the clothes she was wearing, her mother stood with her at the gate to the grand temple complex. Kali wanted to cry, but she did have any tears left. An older disciple of the Guru Ashwini Avantika Ujjain, introduced herself as Anju to Kali’s mother – they exchanged words that Kali couldn’t hear. Anju looked at Kali with scorn and disgust. The humiliation was just too much. Without another word, Kali watched her mother turn her back and leave.
As Kali’s mother disappear into the crowded street, Anju turned to Kali and offered her a tissue to wipe her tear-stained face. She told her that life would be very different for her from this point on; that life in the temple and service of the guru was extremely hard – there would be no time for idle thoughts and certainly no time for incestuous behavior. She made a point of saying that the Guru was against female genital mutilation, but if it were necessary, with those persistent in sexual activities of any kind she would have no choice but to enforce castration.
Inside the temple, the noise of the street disappeared. Anju said that talking was forbidden for novice disciples, and the vow of silence was the first of many changes and steps in her religious journey toward the sacred state. She bathed and was given a simple one-piece grey tunic that was open to the sides and held with only a tie from the back and from the front that did up at her hips. Without underwear, she felt exposed as the tunic barely covered her upper thigh. Anju watched her the entire time, her hard expression made Kali feel lowly. Anju cut her long black hair until there was only a stumble and then shaved the stumble leaving her completely bald.
Anju escorted her to the place they called the ‘chamber’ and there she was told to kneel on the hard earth with about twenty or some new disciples, all looking shell-shocked and freshly shaved. Kali noticed a foreboding statue of her namesake, the black-skinned devil goddess ‘Kali Ma’ with her many arms, fierce expression, naked black body, and skirt made of severed human arms. She looked terrifying. She stood upon the corpse of Shiva, who lay beneath her, his penis erect, as Kali Ma, welded her sexual power even in death. Anju, shouted at Kali to lower her eyes … it was not her station to look upon the great Goddess. Anju said that the Guru Ashwini Avantika Ujjain herself would welcome them to the mother temple.
They waited in the uncomfortable heat of the chamber for what seemed like hours. The new disciples knelt uncomfortably with their heads bowed in subservience. Finally, a small procession of disciples dressed in red hooded saris arrived with the guru herself. Kali dared to look up briefly at the woman with long white hair, her face looked worn and wrinkled as she slowly walked along the line of new recruits.
She said something to one of her aids dressed in red and in turn, this aid said something to Anju who stood immediately to attention. The guru pointed to a young girl to the left of Kali and Anju stepped forward and lifted the girl to her feet. Anju and one of the Guru’s entourage escorted the girl to a slightly raised podium at the center point of the chamber and fastened her wrists across two vertical poles that stood about two shoulder widths apart.
The Guru nodded to Anju, who removed the small girl’s one-piece tunic, leaving her completely naked in front of the other new disciples. The Guru said something about pain and suffering for their holy mother, about a lesson for all here today, and about the evil of sexual thoughts. One of the disciples dressed in red, they called them the Red Sisters, began to touch the girl between her legs, massaging her clitoris in tiny circles until the girl became reluctantly aroused.
Her face looked flushed, and as Kali sneaked another upward glance she saw the Guru herself stand behind the girl with something in her hand. The something was a stick, like a short cane, and as the disciple continued to touch the girl’s erect clitoris, the Guru beat the novice sharply with the cane. The sound of it passing through the air was horrendous. The girl screamed at the top of her lungs. Another stroke. She screamed again. Anju stepped forward and reminded the sobbing girl of her vow of silence.
This was followed by another blow, but this time the girl’s mouth opened but never screamed. The Guru said that every day one of the new disciples would be punished regardless and that pain and suffering was the way to the mother goddess – we were all born from the pain of our mothers and in the worship of the black mother we must all suffer for our sins. With that, the girl was cut down and taken to the infirmary while the rest of the novices left the chamber, head bowed, in single file.
EMPRESS – CHAPTER 14 – NAGA AND THE MID-TEMPLE (1,772 WORDS)
Naga watched Khader perform oral sex on Khan. First, he held his dark veined meat in his small hands pulling back the foreskin and exposing his angry mushroom head. Khader’s small pink tongue flicked across the tip of Khan’s long cock, guiding into his willing mouth, he sucked upon the top three or four inches. Naga heard the man moan lewdly in appreciation. Khan had explained that every dancer must be skilled in the art of pleasuring the Guru, that his love of beautiful young boys was fathomless, and that it was a holy thing.
Khan had once again brought the boys around to look upon the scriptures, the pages showed an array of all male orgies, sexual acts performed by the lithe dancers for the pleasure of the Guru; several dancers perform oral sex upon themselves using their flexibility to suck their own cocks; others were engaged in sodomy; while yet more perform analingus on each other.
Naga was keen to learn and while Khader continued to pleasure the instructor, Naga took Khader’s cock into his mouth. Sucking cock was so much fun. Completing the circle, Naga found Khan pulling him towards him so that the three of them could suck each other off. Khan’s hands held Naga firmly and his expert mouth created an incredible suction of pleasure firstly on each of his tiny ball sacks and then engulfing his entire penis. Khan told Khader to swap, and now it was Khader’s turn to suck off Naga, while Naga turned to face Khan’s enormous penis.
Naga bowed and accepted the grey dhoti from Khan. It was a short but meaningful ritual, as a novice passes from the outer-temple, to celebrate his acceptance to the mid-temple. He was excited to have been selected to dance, to lose his novice status, and also join the ranks of Khader and the other boys … eventually to perform in the naked bihu for the Guru. Khan said that this was an important step, as he was the only one of ten novices to be selected leaving the remaining two hundred novice disciples behind. He said that the high priests had also asked Khan to remain as his principal instructor and he had accepted – that maybe he would one day perform in the coveted inner sanctum. Inside, Naga was just excited to finally see what lay beyond the outer temple.
Khan explained that the Guru often liked to see a special ‘rain’ dance in which the boys would perform with bloated bellies, before they all urinated over each other, drinking each other’s salty spray. Naga saw the illicit drawings that even showed boys defecating as they danced and smearing their bodies with their own waste. This all sounded exciting to young Naga.
As the ten boys were escorted through the sacred gate into the bowels of the mid-temple, Naga noticed how dark and dank it was. Khader showed Naga where he would live, eat and sleep in the mid-temple. It was much more comfortable compared to the raw straw floor beds of the outer temple. Khader said that the dancers were treated better than the other younger temple disciples as long as they performed well in rituals … some even got selected to perform in for the Guru’s inner-temple sanctum, but said, those that did, never came back to the mid-temple, so he never knew what they did or what it was like in there. He said that some of the boys fear that there were demons in there on account of the strangely violent and guttural screams that they heard also every other night from beyond the walls of the mid-temple.
Khader offered Naga the vacant bed next to his. He said that they encouraged the dancers to be sexual and promiscuous with each other. Between rituals, the older ones often called for the dancers to perform solo, duo, and trio acts while they had sex with the young boys of the mid-temple. In the mid-temple, the Guru expected to see lewd acts and demanded that his dancers often do the ‘rain’ dance in his bed chamber.
Naga proudly announced that she knew that and that Khan had shown him drawings of what that was like – Khader said it was different from when they did it in the temple because, in his bed chamber, it was the Guru himself that made the salty yellow rain. Khader whispered that the Guru was very partial towards the dancers performing the ‘Gudāmaithuna nrtya’ (sodomy dance), not just on each other, but occasionally, he would have one of the youngest of the novice disciples brought to his bed chamber where they restrained by hands and feet so that each of the dances would take turns in sodomizing him before the Guru himself would dance with the child. It was fun to see the boy-child suffer.
Naga said that he wished he could be there to see that. Khader said it happened very often. Naga asked about the boy-child. Khader just shrugged his shoulders and changed the subject.
Naga had learned that even in the outer temple that everything was designed to worship the lingam of the Guru, but inside the mid-temple itself, every surface of every wall was covered in illicit filth and depraved artworks – huge painted murals of sexual depravity. Every lusty statue had an erect penis; every surface was covered in some shape or form in pornographic content; the mid-temple stunk of a briny mixture of sex, semen, and urine. It made him feel very aroused. Around the walls of the semi-circular temple were large open bedded areas for the men to have sex with the young boys during prayer time – life in the mid-temple was one mass homosexual orgy after another.
It was the night of Naga’s first performance. Khader, Naga, and seven other boy dancers assembled in the anti-chamber. The other dancers, like Khader had performed for the Guru before. Naga was very nervous. Khader smiled at him. Naga so wanted to please the Guru with his dance ability. All the dancers had been bathed in milky water, massaged in oil, and then dressed in the tiniest of loincloths. The music had already begun as the troupe entered the mid-temple. It was the first time that Naga had ever seen the Guru in the flesh. He sat in a lotus position upon a gold throne-like stand. Around him knelt his high priests.
First on stage were always the musicians — the mid-temple filled with the lively sounds of the dhol, accompanied by the taal, the gogona, the toka, and the xutuli. The musicians formed an outer circle in which Khader, Naga, and the other dancers stepped in between them until they now stood center stage. The audience applauded and the dance began as the boys removed their loincloths and revealed their erect penises. The audience applauded louder. Naga thrust his pre-teen hips back and forth as he and the others performed their masturbation dance.
Naga noticed that the temple boys were already pleasuring many of the audience orally as they watched the dance. The Guru and his high priests needed no such assistance as they were all sucking their own cocks and stroking themselves in sync with the masturbation dance on stage. The Guru looked skinny and malnourished, but his cock was long and thick … Naga hoped he would one dance be chosen to dance on his sacred lingam or to taste the Guru’s salty rain.
The Guru called to the God of Sex and the audience chanted “Guru pūjā, apanē liṅga kī pūjā” (worship the guru, worship his lingam) …
Now the dancers paired off, with the exception of the chosen one. Khader and Naga mutually masturbated each other and then began to frot. The audience applauded and the music intensified. They cried out for the ‘Gudāmaithuna nrtya’ (sodomy dance) and the pairings started to perform analingus. Naga liked having Khader’s tongue wriggling inside his anus. The chant changed, as the crowd chanted Guru pūjā, usakī śivaliṅga para nrtya (worship the guru, dance on his lingam) …
The Guru got up from his throne and joined the dancers on the stay. Naga watched and waited his turn as each of the dancers took turns in kissing his enormous erection. The Guru looked like a walking skeleton … he was all penis and nothing else. As Naga kissed the huge bulging mushroom head, he could smell the acrid aroma of stale urine. Naga was intoxicated by the ‘unclean thing’. His tongue lapped at the fecal remains in humble worship. The Guru sat down as the last of the nine boys to kiss his penis. The dancer turned to face the Guru, lowering himself as he danced above the Guru’s obscene organ.
Khader took hold of Naga and warned him that it will hurt the first few time, but with practice, he will feel great joy from this part of the ritual. Already Naga could see the boy dancing over the Guru, had the first three or four inches of the Guru’s penis inside his bowels – his face showed no sign of fear or pain. Just then, he felt Khader enter his oiled anus. His cock felt so large as it stretched the delicate muscles of Naga’s virgin anus.
Now the crowd was also following the Guru’s lead, so lifting their temple boys and impaling them upon their black cocks. Naga felt his anus was on fire; the burning pain was almost too much to bear, as Khader began to drive his organ further inside young Naga’s bottom. He gutted animalistically until Naga felt their balls touching each other. Naga was brave and continued the dance relentlessly. The initial pain had subsided and was replaced with the feeling of fullness. His flaccid cock had grown rigid again and I masturbated himself in tune with Khader’s thrusting.
Khader and Naga had anal sex again later that night. Khader applied a special ointment to lubricate his shallow thrusting. In the bed, it was a much slower and gentler fuck. Khader sucked his neck and groaned in his ear. Naga whispered that he wanted Khader to fuck him every night. Khader said he was planning to. Naga asked Khader what he thought the Guru did in the inner sanctum. Wasn’t all the ritual sex in the mid-temple enough for him? Maybe the God of Sex was pleased with their ritual? Khader smothered a laugh. He said the Guru was the God of Sex. Khan had only said that because it was not to be known to the novices. The Guru was the God of Sex; Naga repeated it in his mind.
EMPRESS – CHAPTER 15 – KALI AND THE CULT (1,565 WORDS)
Fear. Kali was filled with it. Everywhere she looked she saw it, felt it. It shaped her thoughts. She had been at the temple in Barak Valley, home to the radical disciples of the Guru Ashwini Avantika Ujjain. On all accounts a female Guru whose belief in the purity of the mother religion meant pain and suffering for all – it was the first lesson her disciples in the ‘chamber’ were subjected to… a violent and inhumane version of worship through torture and abuse in the celebration of the Mother Goddess.
Every day there were beatings. Kali had come to expect this. The teachings of the Guru were simple. Sexual thoughts were evil. Yet they inhibited her mind and her body. When she looked at the Mother Goddess, she felt sexual. The vivid images of the Mother Goddess were everywhere on the temple grounds. Her naked black skin; her bare breasts; many of the idols depicted her receiving the seed of the vanquished Shiva, with his erect lingam deep in her Yoni. Even the doorway to the sacred Mother Goddess shine was shaped like a Yoni; as a novice disciple, she was not allowed to attend the rituals as yet.
The hard physical work of the novices helped to occupy her mind and though she thought of her sister, Amrita, often, she didn’t allow herself to dwell on her transgression … her incestuous seduction that made her an evil person. Repenting through pain and suffering was the only way. It was on the night of her second week that she was selected for her first beating.
Unlike the others, who resisted and cowed in the intimidation of the Red Sisters in their red hooded gowns – she walked to the podium without being dragged and held her arms out to be bound without resistance. Anju, for the first time, looked proud of her. When the Red Sister went to administer the clitoral masturbation, she found Kali’s nub already hard and exposed from its skin sheath, her vagina wet with sexual juices. The Guru was behind her with the stick.
She could see in the faces of the other novices, most of whom had been caned, some more than others. The Red Sister touched her and withdrew her finger. She asked Kali what was the meaning of her arousal and Kali replied that it was because she was evil and deserved the beating from the Guru. The Red Sister said ‘Then let it be so’ and the Guru beat her. The pain was shocking, but Kali gasped, not from the pain, but from the intensity of the sexual pleasuring.
Her hips bucked against the Red Sister’s expert fingers bringing her to the edge of orgasm, the pain acting only to further enhance her enjoyment. Her orgasm left her hanging helplessly and as the Red Sisters cut her down; the Guru approached her from behind. The Guru said something about pain and sufferance, about a test of her belief in the Mother Goddess, and about the evil of sex. Kali’s mind was too weak to gather her thoughts. Anju helped her to the infirmary while the Guru selected another novice for a beating.
Kali’s arousal from the public beat had not gone unnoticed. The Red Sister that had performed her masturbation summoned her and Anju. Fear. There it was again. But acceptance of her evil nature had liberated her from pain. The beatings seemed not to be of any consequence, as she accepted them as her salvation. However, the fear of complete genital mutilation was still there. Was that to be her new punishment?
She looked in anguish at Anju. Anju seemed very different. Her hardness seemed to have mellowed towards her… like a kindred spirit in her understanding of pain and suffering for the Mother. Anju said that she had taken her punishment well and that the Red Sister was not going to mutilate her today, but ask her some questions.
She was brought to the private chambers of the Red Sister, whose face she had never seen; as it had been hidden deep in the hooded gown that they always wore during the beatings. Anju knelt before the Red Sister and Kali followed her lead. The Red Sister’s hair was shaven like the novices, but her amazing beautiful almond-shaped eyes and pleasing features softened the look. She was also naked from the waist up, her flat boyish chest was heavily tattooed with symbols and semi-erotic images that Kali dared not stare at.
She kept her eyes downcast. The Red Sister explained that Anju had shared with her about the immediate circumstances prior to joining the temple … the words emphasized included her ‘lesbian incest’, ‘lewd seduction’, ‘finger masturbation’, and ‘cunnilingus’ … Kali looked confused. The Sister asked her why. She said that she didn’t understand what cunnilingus was. The Sister told her to stand and lift her tunic. She did as the Red Sister told.
Was this yet another form of punishment? Her pussy felt wet immediately. The Red Sister instructed Anju to perform cunnilingus on Kali. Anju keenly turned to kneel before her novice. Her long elegant fingers parted Kali’s delicate folds as her tongue first lapped at Kali’s erect clitoris, drawing long wet strokes downwards between the valley of her vagina, then back again over Kali’s clit … Kali was again in ecstasy.
The Red Sister lifted her gown. Kali could see the Sister’s shaven cunt; it was pierced with several gold rings and tattooed to look like the mouth of a demon. She rubbed her clit as she watched Anju licking Kali’s tiny pre-teen vagina. The Red Sister asked Kali if she thought she was truly evil. Kali agreed. She said that only an evil person would have done the bad things that she had done. That she deserves the punishment of the Guru.
The Red Sister simply replied, “Excellent.”
Kali bucked hard against Anju’s face as she was brought to orgasm again. The Red Sisters indicated that they both remain kneeling. The Red Sister removed her gown completely and instructed Anju and Kali to do the same. They both complied immediately. The Red Sister said that it was the belief of her great Guru that sex, in the eyes of the great Mother Goddess, that did not lead to childbirth was considered the practice of evil – that sex between two women, especially two siblings, was, therefore, an act of the worship of evil.
She said that what Anju had just done was evil and must not go unpunished. Kali thought immediately that she would be the subject of that punishment. But to her amazement, the Red Sister gave her a short cane. She led the two of them over to a strange-looking piece of furniture. It had a chair with a padded area in front for someone to apparently kneel in front. There were two large wooden lingams, one curved upwards from the seat of the chair so that it would penetrate anyone sitting down; and the other curved outwards from the front of the chair that would most certainly penetrate anyone kneeling in front.
The Red Sister straddled the chair and Kali watched as the wooden dildo sank into her warm, wet cunt; followed by Anju, who knelt before her, the second dildo flexed at the entry to her vagina. The Red Sister instructed Kali to beat Anju only when she commanded. This was a dream come true. Kali’s pussy was soaked in anticipation of punishing Anju. The Red Sister told Anju that she had to ‘kiss the demon’ meaning that she leaned forward to reach the Red Sister’s tattooed cunt and in doing so, impaled herself against the wooden cock … ‘beat her’ shouted the Red Sister as she rode up and down on the chair dildo. Kali raised the cane, as she had seen many times at the ‘chamber’ … so this is what it was like to be a Guru, she thought as she mercilessly beat Anju.
The sharp pain to her bare backside forced her forward onto the large wooden cock. The Red Sister screamed at her to ‘kiss the demon’ and then to Kali to beat her harder! Kali beat her again and again; all the time the tingling inside her had grown to boiling point. Despite the fact that she hadn’t even touched herself, the sheer pleasure of beating the woman brought her to her third climax of the night.
The Red Sister seemed very pleased with Kali. She sent Anju to the infirmary, as she was bleeding from the beating. The Red Sister said that she too was evil. That, in fact, all the Red Sisters were evil. The Guru herself was evil. They all worshiped the negative aspects of the Mother Goddess – the great Guru was practiced in the black magic arts, as were all of the other gurus in Mayong. She said that Kali’s mother was foolish, as the Guru had already looked at ways to bring her sister, Amrita, to be with Kali once she was initiated into the Red Sisterhood; that was if Kali wanted to be initiated. Kali nodded.
To be continued…
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