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, WS, Scat, Rape, Bondage, Sadism, Young, Drug use, Snuff, MC, Black Magic, Demons, Evil themes

AUTHOR NOTES: If you have not read The Empress 2, I would recommend that you read it first, before this episode, as it will enhance the experience.

CREATED: 27.07.2013 / REVISITED: 23.07.2023

Empress 3


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.


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.



Naga had been very curious about the inner sanctum, from the moment that he knew that it existed. He had been told the Temple Shine to the great Guru Satsvarupa Dasa Goswami, had been inspired by the Evil Eye or Drishti (literally meaning the ‘view’). It had been designed as an intricate series of concentric circles. The outer-most of these was where Naga had first been initiated as a temple disciple, working in the gardens, helping the older disciples, doing mundane chores, learning the basic scriptures, and had begun his journey towards enlightenment. He had demonstrated a strong aptitude for the erotic form of the traditional Assam dance. It was where he had been assigned to the wise Khan, who had recognized his latent abilities, and where he earned the right to wear the ‘grey dhoti’ and progress onward into the mid-temple.

In the world of the mid-temple, Naga came to understand that dance was one of the many ways in which the young effeminate boys pleased the Guru of Sex and his perverted high priests – through mutual masturbation, oral and anal sex; as well as multitude of extreme fetishes. He already saw the world of the skeletal-looking Guru through different eyes now, and his worship, through all things perversely sexual in nature, that had been revealed from the obscene pornographic art to the myriad of strange rituals that seemed to openly celebrate perversion, abuse, and pederasty.

If this was the wickedness of the world of the mid-temple, then what lay beyond? How extreme would the world of the inner sanctum be? It was a world only seen by those who wore the coveted ‘black dhotis’ – those who had attained the Guru’s personal blessing of complete awareness and of the enlightenment of both heaven and hell. If the Temple Shine had been inspired by the Evil Eye, then maybe its purpose was not to protect the Temple from evil but to contain a great evil within . . . a thought that greatly excited Naga. Khan has said that the teachings of the great Guru emphasized the point that ‘to truly understand the light, one must first experience the dark’. As Naga diligently studied the forbidden scriptures, revealed to him by his teacher, Khan – instead of revealing the truth, they had only taunted him to know more. The dark desire to be accepted . . . for Guru’s obscene blessing . . . to be one with the gods, burned in his pre-teen chest.

He knew that the Guru seemed to disappear behind the sacred walls of this mysterious place for periods of time and so did his high priests. But there were others he had known from his time in the outer temple as well as the mid-temple, they went in but were never seen or heard of again. Did they all reside there? Surely not? Were they sent on special missions for the great Guru Satsvarupa Dasa Goswami – to spread the word of his divine holiness? The Guru was revered a God – Khan had said it himself, he had called him the ‘God of Sex’ . . . others acted as if he was . . . then surely to be in the place holiest, most sacred, must be honored . . . this is what Naga wanted most! Life in the mid-temple was about to make a distinct turn. Naga just didn’t know yet.

Khan had kept Naga in scripture study. Though he loved dancing for the Guru, he was now considered by one of the most promising younger disciples in the mid-temple, able to talk on the history and legacy of the gurus of Mayong . . . and in a very minor way about the spells and rituals of the Guru’s dark magic. One of these spells that he had wanted to master, was the spell of Amrta (semen). It was a simple magic that greatly extended the power and duration of orgasm . . . he had witnessed its effects first hand. He knew that it could be performed discretely during a sexual act in which the intended receiver of this spell, could be completely aware or actually be unaware of the spell’s true nature . . . the result would be the same . . . the Amtra orgasm released the inner beast that could last for many minutes instead of just seconds of intense pleasure . . . it was a very addictive spell.

Khader, who had been the young boy who had first instructed Naga in the ways of masturbation dancing, really never had the aptitude for the study. Though he was now one of the most sort-after dancers, he was not in the running for any of the more intellectual pursuits. Naga was summoned on a few occasions to join Khan and the other high priests on trips outside the temple. They met with others, exchanged gifts and offerings to the various gurus and even the strange Guru Ashwini Avantika Ujjain and her army of hooded Red Sisters – the public face of the Guru was always one of holiness, wholesomeness, oneness with the gods . . . Naga could only guess that the underpinning philosophies and use of dark magic among the various gurus, as everything was shrouded in secrecy.

It was during one of these rather strange visitations that Naga was brought as a scribe for Ibu, one of the Guru’s most trusted priests. Ibu was to secretly meet with the Red Sisters over a dispute with a particularly renegade cult led by the charismatic, Swami Bhimanand Ji Maharaj Chitrakootwale. Naga had overheard that behind the saffron robes of humility, he was using black magic to assert his authority in disputed parts of Assam.

The meeting was to be held at the mid-temple and only Ibu, Khan, and Naga attended for their Guru. Representing the Guru Ashwini Avantika Ujjain, was two of the Red Sisters and a young disciple. Naga paid attention to the discussion, as he skillfully captured every word and inference from the conversation between the senior disciples. He could not help noticing the rather exquisite young female, who was introduced as Kali. Naga had never seen anything like her and was immediately smitten by her youthful beauty. She too, seemed delighted in the eye contact and his admiration.

That evening Naga was summoned with Khan and Ibu to the private chamber of the Guru himself. Naga had not been so nervous since his first performance as a dancer with Guru when he first experienced anal sex with Khander. Upon entry to the Guru’s private chamber, Naga could hear the familiar beating of the dhol and the clash of the taal. A rich alluring aroma of amber and mogra filled the chamber and as Naga entered he found himself becoming immediately aroused, his cock became rock hard beneath his dhoti from the lingering aroma of the strong aphrodisiac.

The walls of the Guru’s chamber were adorned with murals of brightly colored images of young boy dancers, naked and erect, performing various sexual acts with each other and with evil animal-like gods with horns on their heads and pointed tails; their grotesque penises dispensing either semen or urine over the dancers, while other defecated their ‘mana’ for the dancers to eat. To the furthest side of the chamber sat the Guru in a lotus position upon a gilded-gold padded platform. The wrinkly old Guru was dressed in only his black dhoti that parted at his crutch so that his large penis stood upright in his lap covered in filth. A young boy was in the process of being carried away as the music came to an end.

The Guru waved to Ibu to take a seat in front of him. Khan and Naga followed. Ibu quickly explained the contents of the meeting with the Red Sisters. Ibu described the plan to entrap the wayward Swami that they had conceived in collusion with the Red Sisters. An offering would need to be made . . . one their own and one from the Red Sisters . . . a seeming innocent token that would appeal to the perverted Swami and put him off guard . . . like the Trojan horse. Black magic to fight black magic – a potion would need to be given to him . . . to control him and bring an end to his unwanted meddling in Assam.

The meeting was about to conclude when the Guru observed Naga’s intent interest in the chamber décor. He dismissed Ibu and ordered Khan and Naga to remain behind. When Ibu was gone, he asked what the young boy thought the scene represented. Naga knowing something of the scriptures carefully answered that it was a scene from the inverted pantheon, one of the seven tantric rites performed by devotees to the mythical apes, beasts, birds, and reptiles; the Pramathas and Ganas of Siva; and the power and evil blood-consuming Matrkas.

Khan smiled but remained in silence.

The Guru nodded in acknowledgment of the boy’s rudimentary understanding. The Guru added that the scene was one of the many from the original tribal demonology of their glorious ancestors; that the divine beings were devas (demons) sent by Mara (Satan), who was manifested in the form of Yama, the legendary God of Death and master of the domain of Hell . . . that these were in fact, ‘fallen angels’ . . . these grotesque figures performed cannibalism, human sacrifices, and other repugnant practices while their devotees symbolically offering them their ‘mana’ (shit). As the Guru talked he stroked his cock which was still very fully erect and coated in streaks of red and brown. He asked Naga how the paintings made him feel. Naga recalled the dance they had performed several times, half of the dancers dressed as devotees and the other half dressed as strange demonic creatures, it was a highly perverted dance involving the consumption of both urine and feces – he told the Guru that it was one of his favorites.

The Guru asked him how he felt about the worship of Mara . . . after all he was the personification of everything evil; Mara, the manifest form of Yama, the God of Death; Mara, the supreme demoniacal deity of Tantric Buddhism . . . did he not fear the evil beast? Naga replied that he lived at the pleasure of Mara . . . he feared only is displeasure. The ancient Guru asked if he felt he was ready to drink Amrta, the nectar of immortality. Naga bowed his head and replied that he would do anything the Guru asked of him. The skeletal-looking Guru grimaced. He got up from his golden throne and stood over little Naga. The Guru’s dhoti fell to the floor as he stood; morbidly thin in front of young Naga.

The Guru asked Khan if Naga would be ready for testing for service in the inner sanctum . . . that he may serve in their plot against the Swami. Khan agreed that Naga would be a good choice, reinforcing the sexual coupling with a devotee from the Red Sisters as the bait.

The Guru placed his hand beneath Naga’s chin and lifted his face, so that he looked upwards over the Guru’s long hanging testicles, towards his face. The Guru guided his soiled cock into Naga’s open mouth and Naga’s tongue lapped his shaft as the crown of the Guru’s penis penetrated his mouth. Naga’s hand rubbed the Guru’s slimy shaft and cupped his wrinkly old sacks as his mouth tried to take as much of the Guru’s cock as it could. Naga secretly evoked the spell of Amrta as he began pleasuring the anorexic Guru.

The magic began. He relaxed as Khan had taught him so that his throat accepted more of the Guru’s cock without gagging. He felt huge and the taste of blood and feces mixed with the acrid fluids that seeped from the eye of the Guru’s organ. The Guru groaned excitedly as he made it obvious that he was enjoying the boy’s efforts. As the Amrta spell stroked the Guru’s mind, Naga prayed to Mara, the God of death, hoping he would be pleased with Naga if the Guru blessed him with his semen. Soon the thrusting movements of the Guru became more apparent as his hands held the back of Naga’s head, pushing him further onto his long thick cock.

The Guru began chanting demonic obscenities and blasphemous prayers . . . seemingly random words about ‘worshipping the Hijra cock goddess’ . . . ‘sodomy with the Hijra devil’ . . . ‘castrating the human sacrifice’ . . . ‘Mara, Satan . . . Lucifer’ and cried out as he ejaculated into Naga’s throat. So much semen poured forth that Naga began to choke . . . but the Guru held him firmly. Naga had given head now to many large men, but the amount of fluids dispensed from the Guru was voluminous . . . it streamed from his nostrils and poured from the sides of Naga’s mouth . . . Naga was released and fell to the feet of the gloating Guru who panted from the unexpected power of the Amrta orgasm.

He told Khan, that the boy had a gift. Yes, the Guru thought to himself, this boy was good. If he returned from this mission alive, he would serve the Guru personally, day and night, with mouth and anus . . . until he no longer was able to, and then he would be sacrificed, eaten and his thigh-bones shaped into ceremonial phalluses.

Khan helped Naga up after the Guru had taken his seat again upon the golden throne as the Guru seemed unusually quiet . . . the Amrta spell had him. Khan bowed and led Naga away. He whispered in Naga’s ear, that he had done very well, that the Guru seemed pleased with him. He added that if he did well as the chosen one for the assignment against the Swami, his accent to the inner sanctum would be assured. Naga wanted to tell Khan about the sexual spell he had successfully evoked, but on reflection, thought it best to keep that to himself, for now.



Kali thought about the events of the previous few weeks – how punishment, sex, and the worship of demons were all intrinsically linked together, like a daisy chain. She sometimes thought she could hear the evil thoughts of her Sisters. She pondered on the mental torment, public sexual abuse, the extensive use of anti-masturbatory devices, and the looming threat of genital mutilation over the young disciples that not only was conflicted but was contradictory to the furtive celebration of sex demons. She knew now that within the Yoni temple that literally dripped with vaginal fluids, the nymphomaniac Red Sisters performed almost continuous orgies of cunnilingus. They masturbated on large phallic dildos, offering the deflowering of young innocent virgins through object-rape, and the drinking of menstrual blood for the gratification of the Satanic Mother Goddess . . . Kali Ma . . . so black-skinned, black-hearted. She was so fierce, so evil, so sexual.

She had watched Anju ‘kiss the demon’ – the tattooed head of the horned demon, whose mouth was formed from the Red Sister’s heavily inked labia. The strong aroma of Parvati’s arousal filled Kali’s senses as Kali ferociously whipped Anju, over and over. Fuck! She loved dispensing pain. They both groaned lewdly as they continued to impale themselves upon the wooden lingam throne. It had been the most exhilarating feeling she had ever felt. She brought the short horse whip down as hard as she could across Anju’s exposed bottom and back . . . every stroke had brought her a new sexual awakening and ecstasy that intensified to such a degree that she had experienced a spontaneous and powerful orgasm without even touching herself. The Red Sister, Parvati, had observed this outcome and had been both surprised and pleased.

The revelation of what she had learned about the Guru and her acolytes, the Red Sisters . . . how they worshipped evil through sexual abuse and perversion had changed the whole concept of her world . . . there were others exactly like her . . . others that embraced it . . . and the chance to reunite with her sister and incestuous lover, Amrita, upon acceptance of entry to the wickedness of the Sisterhood – it was almost too much to contemplate all at once.

Now she was summoned. There had been the first of the congregations in the Temple of the Yoni, where all participants had been completely naked. On this occasion, the Red Sisters had gathered in the presence of their beloved Guru Ashwini Avantika Ujjain while Parvati explained what had transpired between Anju and Kali. The Guru had called her forward. She asked Kali to pledge herself to serve her and the devout Red Sisters.

Kali had agreed. It had begun with a simple ritual in which she was given the honor of preferring oral sex with the white-haired Guru herself . . . licking the woman’s old cunt, sucking upon her penis-like clitoris . . . the Guru’s female ejaculate had soaked Kali, a sign of approval . . . she had then been ordered to whip a young disciple selected from the newest in-take of Devadasi . . . an innocent was to be offered; a young girl fresh from the backward farmlands, so completely naive to the ways of the Yoni Temple.

They had secured the girl, much the same as Kali had been at her initiation. The fear in the girl’s eyes was obvious as she looked upon the gloating group of naked and heavily tattooed sisters. Upon the order of the Guru, the girl had been sexually aroused . . . and as she ashamedly wriggled against the unwanted molestation, Kali had begun to administer her necessary punishment . . . she whipped her back and bottom, leaving thin red whip marks that immediately began to swell, crisscrossing them as the girl screamed. Kali then whipped her across the nipples and then downwards across her sensitive genitalia . . . especially her genitalia.

Kali groaned as if she was possessed and caned the girl until completely bloody. The sisters masturbated, urging her onwards with the beating. Kali cried out as she came! Exhausted and exhilarated, Kali recovered from another spontaneous orgasm as she licked the bloody whip. The entertainment and ritual were complete, the young girl was cut down and disposed of.


Later that same night, there had been the second of the congregations. Kali recognized that this was a very different circumstance. The Guru looked displeased – she was visibly angry. It seemed that the infamous Swami Bhimanand Ji Maharaj Chitrakootwale had kidnapped a number of young disciples and offered them some sort of ritual sacrifice to his deva in exchange for power over the other Gurus. If anyone was going to kill disciples, it was only upon her to say so. There was no proof of his actions, only conjecture . . . but that was more than enough to stir the Guru to displeasure. To the white-haired one, it was tenement to war . . . but the Red Sisters had come up with another plan involving collusion with priests from the order of the Guru Satsvarupa Dasa Goswami. Kali had accompanied Parvati and another red Sister, Ashakiran, to meet with his confidants.


Kali was not sure what to expect. She had been surprised to find that the aids of Guru Satsvarupa Dasa Goswami were all male. She had not seen any males since her arrival at the temple of the Red Sisters. The last male encounter was with her angry father, who had beaten her almost senselessly for committing incest with her, more than willing, little sister. She was in two minds about her father, she hated him for what he did, but understood that she was evil, and somehow deserved his disapproval and punishment.

Kali felt a new excitement that she could not explain; only she knew instinctively to pretend that her presence there was simply serving a devout purpose. They all smelt so different from the feminine aromas that she had been accustomed use to. Their pheromones were distinctive, their arousal obvious, as their penises tented their dhotis. Sexual thoughts filled her mind.

She wondered what a man’s penis would feel like against the roof of her mouth. Was it like the clitoris of the white-haired one? What would it taste like? What did their balls feel like when you squeezed them? Would it hurt them, if she squeezed them very hard? Inflicting pain . . . Yes, having something external, like balls and penis, that could be whipped, smacked or even crushed or decapitated, would be interesting she pondered.

Ever since she had accepted the ‘Way of the Sisterhood’ she had slept in Anju’s bed, night after night, she had dutifully performed more and more wanton sexual acts with the much older woman. She bored her now. Kali wanted something new. It was supposed to be part of her rites of passage down the ‘The Sacred Path’ – as soon as she would begin her ‘periods’ she would truly be a Red Sister . . . as the ‘Blood of Sisterhood’ freely flowed from between her legs. She prayed to the Black-skinned Mother Goddess for that special day to come as soon as possible.

Her thoughts returned to the moment. Parvati and Ashakiran introduced themselves and said that the young one was called Kali. The younger of the two men said that his name was Ibu and the much older one was Khan. There had been a young boy about Kali’s age that had intrigued her. He was very handsome. She eyed him continuously and was very aware that he was doing the same to her. Khan said that the boy was Naga, an excellent scribe, and was perfect to be coupled with Kali for the offering to the Swami Bhimanand Ji Maharaj Chitrakootwale. The Swami would be administered the poison as they had discussed. They would both need to ask for the blessing of their respective gurus for the plan to be ratified and then put into action. Kali watched Naga write down everything that was discussed.

After many strange drinks, as a sign of their joint duplicity, Parvati and Asakiran both removed their gowns, displaying the tattooed demons that covered their vaginas, and knelt naked before the two men. Kali felt light-headed – it was a slightly giddy feeling, not too unpleasant. The man called Ibu removed his dhoti displaying his erect penis. Kali looked at its angry purple head, dark veined length, and clean-shaven balls – her pussy felt wet in anticipation of what was about to happen. Her bladder told her that she needed to relieve herself. Parvati took Ibu’s cock into her eager mouth and sucked it with great fervor. He groaned lewdly. Soon he was bucking against Parvati’s face as he began to shake all over and then ejaculated into her expert mouth. Parvati and Ashakiran kissed and shared his ‘Amrta’ . . . they beckoned Kali to kiss their mouths and share the man’s salty semen between the three of them. Her head spun and it was the first time Kali was to taste a man. It was very exhilarating. This was something new.

The boy called Naga watched with intense excitement too. And then it was the man called Khan’s turn. He had already removed his dhoti. His penis was much larger. Asakiran was about to take her turn when he said that the Swami would want to molest the young ones . . . was she still a virgin? He said that Naga was an accomplished erotic dancer and very adept at performing many perverted pleasures upon a man like the Swami . . . if they were to get close to the Swami, it would be preferable that the young girl be able to do the same? Both of the Red Sisters were already masturbating at this point.

Parvati concurred with the wise Khan and said that she would know that her Guru would be honored for him to fuck the young one for them . . . his long thick cock would please the god Mara. Khan hesitated and then smiled evilly. He said that maybe Naga and Kali should dance together . . . while they all watched. They would be able to practice their sexual double act? Parvati said that would be excellent entertainment . . . the Swami would be most enchanted by their child’s love. The man called Ibu was already hard again and Parvati kissed his mouth and rubbed his penis as he, in turn, fingered her tattooed cunt. Asakiran mounted the man called Khan, taking his long stiff cock into her anal passage, as they both faced the two children.

Both Kali and Naga undressed before their audience. Kali’s bladder was a little more than bloated and at the point of discomfort. Khan and Ibu called for Naga to dance for them all . . . they were to pretend as if they were performing for the evil Swami. To entice him sexually . . . they would need to be very perverted. Khan instructed Naga to dance with his fellow acolyte Kali; to honor their respective gurus; to do the golden rain dance. Khan beat the floor in time with Asakiran rising and falling upon his cock, rising up to the tip of his penis, then down the length of his shaft again until she was seated upon his heavy balls.

They groaned together and the boy called Naga began to thrust his hips back and forth to the sound of the beat. Ibu and Parvati joined in the drumming as they too began to fuck too, making it louder and more urgent. Kali watched. More than intrigued at how much Naga was turning her on. Yes, she wanted his penis inside her. But she was afraid that she was going to wet herself first. That was when the boy aimed his hard little penis upright and urinated over himself. A stream of gold pee shot over himself as he danced and pissed.

Kali squealed with delight and took the initiative and grabbed his little penis. She pointed it towards herself, guiding his salty piss spray over her stomach, chest, and into her open mouth. As she swallowed his piss in midstream, their audience cheered them both on. The boy’s pee lasted longer than she thought. He must have drunk a lot.

She bathed in his piss flow until she was drenched – finally, the stream died and he knelt before her. She knew what he wanted and held her small vulva apart, pressing down upon her urethra, so that as she began to piss, she could guide it over him and towards his open mouth. He eagerly drank her dark yellow urine as she sprayed his face, hair, and upper torso in her efforts to fill his gullet. Khan and Ibu applauded. Parvati and Asakiran both agreed that the Swami would fall for the pair of them. He would be poisoned and their gurus would reward them all.



The day had arrived. Naga and Kali were dressed as sacred dancers in tiny saffron-colored matching outfits. The pint-sized pigeon pair was ushered into the gates of the Temple of Jilaiya, so named after a demon that sucks the blood of people who speak of its name. This was where they were to be offered to the Swami Bhimanand Ji Maharaj Chitrakootwale.

Naga had been prepared by the wise Khan to carry out his assignment, young as he was. It was an important mission. He must not fail. He had been told that the Swami thought of himself as more than moral, he was supernatural, a man-beast, who could transform himself at will into a demon . . . not any demon, but a powerful and malicious one, that never considered the caste, age or sex of victims in his thirst for perverted orgies, bloody sacrifices and the frantic sex dances of his temple prostitutes.

He would be protected by his Hijra-Matrkas. But the Guru had decreed that the Swami must die . . . but first he was to be humiliated. In the words of the great Guru Satsvarupa Dasa Goswami . . . ‘neither is he is supernatural nor demon, just a vile sinner who must be brought to his knees for judgment and then offered, sacrificed, and consumed by the true demon gods.’

Naga was a little intimidated at first by the busy priests of the Swami who had received them as tokens from the Guru Satsvarupa Dasa Goswami and Guru Ashwini Avantika Ujjain respectively . . . a so-called gesture of their ‘goodwill’ extended to the Swami in acknowledgment his growing popularity, power, and influence in the black magic cults of Assam.

Naga consoled himself that he was happy to be with Kali again. She looked so divine in her revealing outfit. They exchanged only the quickest of glances. She was beautiful. The excitement of their mutual rain dance seemed to have been such a long time again. Seeing her naked again was certainly a thought that carried him forward in this uncertain and dangerous situation.

And then they were there. The room itself was stuffy and hot. Slow beads of sweat ran down the back of Naga’s neck. They had been brought to the dark prayer room of the evil Swami, led by the priestly aids like a trophy. The dim room was ornately decorated and as Naga’s eyes became more accustomed to the candlelight, looking into the shadows, the statues of grotesque sex demons were garnished in gold that reflected the tiny pinpricks of light from the hundreds of candles.

In the center of the room was a large sunken bathing pool that seemed to be filled with a dark reddish liquid. Casting his eyes upward, Naga observed that hung around the room were huge gilded-framed Mughal-style paintings of the naked Swami having sex with young girls and boys aided by his beloved Hijra-Matrkas, their sexual organs drawn disproportionately large – especially Swami’s penis that was depicted as long and thick as one of his legs.

To the right-hand side, under the candlelight sat the grossly overweight Swami himself. Flanking him, arranged in two symmetrical lines, were seated devotees dressed in saffron dhotis with necklaces of severed penises across their naked breasts, their hands pressed together above their heads as they busily chanted in Sanskrit in obscene praise of their glorious Swami. The tune of the throbbing Mridangam played by unseen musicians hidden in the darkness.

As they advanced further, Naga could see the Swami up close for the first time. Devotees fanned him in the prickly heat. He seemed to be meditating upon his low gold throne-like raising. Sleepily, he stopped smoking from his long clay pipe, as his eyes focused on Naga and Kali. His eyes were completely blackish, all iris and no pupil as he stared carnally at the tiny couple before him. Naga and Kali knelt with lowered heads.

The priest’s aide knelt as low as he possibly could, almost prostrate on the floor with eyes downcast, as he handed him the decorated scroll that had accompanied the two of them. The handwritten parchment praised the Swami and declared the open affections of his fellow gurus in Assam. The message spoke of how they both hoped that he would find joy in their token gesture. He read the message and allowed the parchment’s edge to touch the tip of one of the tall candles . . . the paper began to curl and then burn.

The Swami held his hand up and the volume of the rhythmic chanting dropped significantly. Two Hijra devotees wearing the Risyasringa (antelope horns) upon their heads assisted the porker-fat man to get up on his tree trunk legs. He moved slowly and lethargically. His wild grey-black beard reached over his bare chest which was also covered with ringlets of grey-black hair. As Naga watched, the Swami stepped forward with his bulbous gut that hung over his saffron dhoti, until he stood on the floor in front of the tiny children. He grinned with bright white teeth.

Naga felt the inspection of his eyes. Closer up the Swami’s pungent sweat wafted across Naga’s senses. They both remained very still. He grunted. It was putrid. The Swami did not say a word. He clapped his hands and the musician shuffled forward. Other devotees carried a wide bed and positioned it affronts the bathing pool.

He removed his dhoti, displaying his hairy flaccid genitals, and stepped down slowly into the red liquid. The two-horned Hijra devotees that had assisted him earlier now stripped naked and followed him into the pool of red fluids. Naga sneaked a look at Kali. She returned the look of bewilderment for these unfamiliar rituals. What would the Swami do? There were too many aids and devotees around. They needed to have access to the Swami alone . . . to poison him . . . and that was not going to be so easy.

The two-horned Hijras devotees and the Swami submerged themselves in the bloody pool. The distinctive sound of the slow mridangam beat filled the room. To Naga’s surprise, as the Swami strung unaided from the pool, his skin dripped with fluids and was stained in red. He seemed newly animated, alive with wickedness. His body transformed somewhat, still as large, but seemingly more agile, adept, and virile.

His penis was now fully erect. It was as if the pool of bloody liquid had somehow magically affected him. Following the Swami, the two-horned Hijra devotees emerged covered with sticky redness. Naga saw the firm breasts tipped with pronounced nipples of the Hijra who now eagerly stroked their erect penises . . . they looked like the masturbating demons in the paintings with their antelope horns that dripped with the bloody slime.

Oil lamps ignited with a loud swoosh and burned brightly with a sulfuric odor that lit up the grotesque idols dedicated to Swami’s sex demons; at the same time, the other Devadasi-Hijra devotees torn their saffron dhotis from their bodies. Each entered the pool until all danced, exposing their well-endowed erections, they leap about and thrust their hips back and forth to the urgent throbbing mridangam as they continued to pray out loud in Sanskrit . . . almost screaming their prayers with a deafeningly renewed vigor in praise of their excited Swami.

Whatever preconceptions that either Naga or Kali had had this was a rather scary moment. Naga and Kali cowed together. These red-skinned demons were very real. Naga feared they were going to be torn apart and eaten by these reddish ghouls. The mridangam beat faster as the musicians themselves seemed to be possessed by the same demonic spirit that seemed to have taken hold. The group encircled them . . . they grabbed Naga and Kali by the arms and legs, holding them tight as others tore their clothing from the pre-teen bodies . . . Naga and Kali both screamed and struggled as they were dragged over the bloody pool and each submerged in the disgusting concoction, part hallucinogenic, part aphrodisiac, part black magic.

Naga submerged. He closed his eyes and mouth, but still, the red slime dripped from his naked body. His cock was now fully erect and he felt a surge of strangeness as he was lifted out and laid before the Swami. All around the dark gods leered at him . . . it was if every perverted thought . . . every wicked sexual act . . . every unnatural desire was being weighed and measured . . . before the beautiful Swami and his delicious cock . . . the desire to dance for HIM was overwhelming . . . he could hear her . . . he could hear Kali’s thoughts . . . ‘caste the spell and please HIM, obey HIM, worship HIM, offer HIM your most disgusting, vile sexual acts!’ She was right. The beautiful Swami was now laid across the temple bed and the two-horned Hijra pleasured him with their hands and mouths. Before they were tied naked between the upright bedposts was a young boy, his arms and legs splayed wide, his small flaccid genitals on display. The boy’s fear was palpable as the red-skinned demons danced and masturbated around him.

He felt Kali hold his hand as she began to draw them together into a strange dance to the persistent beat. Again, Naga could hear her thoughts ‘use your magic . . . we must violate this boy together . . . it would be too easy for HIM to use the boy himself . . . he wants us to do it for HIM, to use the boy for HIS delight . . . it is what HE desires!’ Naga felt no remorse, no more fear, only lust to serve the beautiful Swami, whatever plans lay before, seemed lost in this new and exciting task . . . it would be an act of divine worship.

Kali and Naga flanked the crying boy. They thrust their genitals back and forth toward the Swami as they climbed up onto the low flatbed platform where the Swami lay. His Hijra gathered around furiously masturbating themselves and each other. Naga’s hand reached out for the boy’s soft little penis, he cast his spell of Amrta and the boy’s body jerked against its restraints for a second, and then his cock sprung to life. Kali took the boy’s organ into her hand and began to kiss it and suck it. Naga stood up and tongue kissed the boy’s mouth as he played with his tiny nipples. The Swami groaned in surprise. Naga had brought the boy to sexual excitement without immersing him in the pool.

Now Naga stood behind him, held his narrow hips, and positioned himself to sodomize the boy. Naga felt the tip of his cock hard against the rosebud of the boy’s dirty little anus. The boy ground his arse against Naga who pushed the first couple of inches in slowly. He groaned audibly. Then he began to thrust angrily into the little boy’s bowels. Kali now stood up in front of the boy and sank his cocklet into her vagina as the pair of them fucked the boy front and back. ‘He wants the boy’s seed’ . . . Naga could hear Kali’s thoughts. As the boy rapidly approach orgasm, Kali slipped from the boy’s cocklet . . . the beautiful Swami was ready and his mouth closed around the boy’s genitals as he jerked against the Swami’s oily face and shot his delicious watery load over the Swami’s tongue.

The Swami savored the semen only for a moment, before he bit down on the boy, severing his cock at the root. The boy screamed as blood sprayed everywhere. The Hijra screamed in pleasure as they licked and sucked at the bloody hole as the blood orgy erupted all around them. Naga fucked the dying boy but did not cum – his semen was only for the Swami.

The beautiful Swami held out his large puffy hands and Naga and Kali joined him. They both sat in his lap of matted sweat-drenched hair. They held his enormous rock-hard organ, kissing it and rubbing it. The horned Hijra hung the severed cock of the boy, by a threaded cord, around Naga’s neck. ‘It is a sign of acceptance,’ said Kali in Naga’s head. Naga caste the spell of Amrta as they jointly pleasured the Swami . . . Naga and Kali kissed each other over the tip of the Swami’s cock . . . it was their first kiss . . . then they took turns in orally copulating with the top few inches of the Swami’s cock, their little hands folding his huge hairy sacks and rubbing the base of his shaft.

The spell, combined with Naga and Kali technique, brought the Swami towards the evitable orgasm . . . but an Amrta orgasm spiked with black magic. He groaned like a lion, and the demon beat began to orgasm. He came in a shower of thick white semen that seemed to never end . . . as his cock never lost its rigidity . . . his bulky body jerked in endless orgasmic delight as his perverted devotees continued their orgy around him, unaware of his inability to stop the perverse pleasure that seemed to drain HIM . . . consume HIM . . . he bucked and gasped as pleasure upon pleasure began to crush Him . . . eat him from the inside-out . . . the sex demons looked upon Naga and Kali and seemed to smile as they took the soul of the dying Swami . . . no longer beautiful . . . just fat, hairy and covered in his own spent semen.


With the death of the Swami, the two-horned Hijra had pledged their allegiance to the boy god and the girl goddess. They had sensed their telepathic connection with each other and the sexual magic that had been too powerful for their dead Swami. Kali and Naga would not return to their respective gurus . . . their time of subservience was over . . . they were to be afforded their every wish and whim . . . to be together as lovers . . . they would attain the status of the youngest and holiest in Assam . . . they would eventually kill their old gurus as become a legend in their own right, with the two-horned Hijra priesthood to serve them and help grow their dark sexual magic. Kali would bring her younger sister to their bed and the three of them would explore every sexual pleasure imaginable and unimaginable, but that’s another story.




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