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A true story on how I got into crossdressing and serving older men at a young ageI'm very inexperienced with writing stories which is why I chose a true account to go off of but I apologise for my probably terrible style
Spotted a nice bulge at the supermarket and he fucks me soon after. I just got back from the supermarket. Here, the supermarkets have been smart and bulldozed the single story and built skyrise apartments overhead with the ground floor reserved for themselves. A great idea and a ready market of customers. 5 2013 words 9 mins encounters
Continuing the story of Andy, whose fit body and huge cock has secured him a job in the new sports store. It is opening day and Andy is wondering why Rob has employed a skinny young guy to work with him in the bodybuilding section. He soon finds out that there is more to Phil than he thinks. unrated 2734 words 12 mins encounters
I looked at your pics and vids. I could watch you do that for a lot longer, You have a beautiful cock. Beautiful balls. Slim hips and a perfect ass I want to do bad things with. I want to lick your cock until you beg me. Yes, beg me to finish you off. Would you like that? You would? Good. Now, read this story of how a fem boi sends a message seducing older Dominant man. 2.8 1363 words 6 mins domination
This is the story of a straight married man, manipulated by home invaders to be their submissive gay servant. In this chapter we learn if Dave chooses to escape and try to return to his normal life. It contains scenes on non consensual gay sex and humiliation. If this is offensive, please choose another story. If you choose to read on please enjoy. 5 6429 words 29 mins domination
When I was 15 years old, I lived in a penthouse with my family that had a small hidden door to the elevator room and across all the cables and machinery, you could go out to the main roof of the building. Whenever I felt annoyed or sad I went out without anyone noticing, to lay down on the sloping roof of the 14-story high building! It was crazy, I know.
To cut a long story short, we ended up stopping in a large grassland area and parked the car under some trees. This is when Denis decided to give me my first kıss with another guy and that was my first moment of pure gay magic!
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Pattanik writes that those focusing only on homoeroticism miss the narrative's deeper metaphysical significance: Mohini's femininity represents the material aspect of reality, and Mohini's seduction is another attempt to induce Shiva into taking an interest in worldly matters. He cites another story to show that only Vishnu has the power to "enchant" Shiva: a demon tries to kill Shiva by taking the form of a woman (placing sharp teeth in "his" vagina). Shiva recognizes the impostor and kills the demon by the placing a "thunderbolt" on his "manhood" during their act of "lovemaking".[12]
In the later, non-Puranic story of the origin of God Ayyappa,[n 2] Vishnu as Mohini becomes pregnant from Shiva, and gives birth to Ayyappa, who she abandons in shame. Pattanaik writes that rather than Mohini becoming pregnant, Ayyappa sprang from Shiva's semen, which he ejaculated upon embracing Mohini. In another version, the Pandyan king Rajasekhara of Pandalam adopts the baby. In this version, Ayyappa is referred to as ayoni jata, "born of a non-vagina", and later Hariharaputra, "the son of Vishnu and Shiva", and grows up to be a great hero.[5][13]
The story of Ila, a king cursed by Shiva and Parvati to alternate between being a man and woman each month, appears in several traditional Hindu texts. After changing sex, Ila loses the memory of being the other gender. During one such period, Ila marries Budha (the god of the planet Mercury). Although Budha knows of Ila's alternating gender, he does not enlighten the 'male' Ila, who remains unaware of his life as a woman. The two live together as man and wife only when Ila is female. In the Ramayana version, Ila bears Budha a son, although in the Mahabharata Ila is called both mother and father of the child. After this birth the curse is lifted and Ila is totally changed into a man who goes on to father several children with his wife.[17][18][19] In another version, Budha is described as transgender as well.[20]
Another story in Hinduism involving a sex change is the story of the sage Lopamudra found in the Giridhara Ramayana.[21] This version of the story is different from the other two (as found in the Rigveda Hymns and the Mahabharata) as it depicts Lopamudra as a man who is turned into a woman (in contrast to the others which depict as Lopamudra as being created as a woman and remaining so).[21][22] In the Giridhara Ramayana, the sage Agastya approached the king of Kanyakubja and asked if he could marry one of the king's many daughters when they came of age. The king agreed and promised Agastya that one of his daughters would marry the sage and asked him to wait a few years until then. However, By the time Agastya returned, the king had already married off all his daughters and was so worried about getting cursed by the sage that the king dressed his son Lopamudra as a woman and presented him to Agastya. When Agastya and Lopamudra were married, a miracle occurred and Lopamudra was transformed into a woman.[21]
Bahuchara Mata is a patron goddess of the Hijra. In popular iconography she is often shown riding a rooster and carrying a sword, trident and a book. Various stories link Bahuchara to castration or other changes in physical sexual characteristics, sometimes as the result of her aiming curses against men. Bahuchara is believed to have originated as a mortal woman who became martyred. In one story, Bahuchara is attacked by a bandit who attempts to rape her, but she takes his sword, cuts off her breasts and dies.[25][26] In another story, Bahuchara curses her husband when she catches him sneaking to the woods to engage in homoerotic behavior, causing his genitals to fall off and forcing him to dress as a woman.[6]
Agni also accepts semen from different deities, in the myth of the conception and birth of Karttikeya, a god of male beauty and battle.[n 3] Numerous versions of Karttikeya's birth story exist, many having a conception from only male input, although heterosexual sex or desire also plays a part. However, Parvati is credited as Karttikeya's mother. Ganga is Karttikeya's mother in other versions, accepting semen from Agni and carrying the unborn child. The male progenitor is sometimes Shiva, Agni, or a combination of the two.[32] In the Shiva Purana and the Ramayana, the gods fear the outcome of Shiva and Parvati's "unending embrace", and interrupt their coitus. Shiva then appears before the gods and declares "now let him step forward who will swallow the semen I ejaculate". At the prompting of the gods, Agni performs fellatio on Shiva and swallows his semen.[31] In these stories, Parvati and Shiva condemn Agni's actions, calling them "wicked" or "improper". In the eleventh century text Kathasaritsagara, however, Shiva forces the unwilling Agni to swallow his ejaculate.[33] The semen causes a burning sensation in those that ingest it, prompting Agni to divest it into wives of a group of sages, under Shiva's advice. The sages' wives, in turn, drop the semen into the Ganges river (the Ganga), where it flows to the shore from which Kārttikeya springs. In the Mahabharata, Kārttikeya is also the son of Agni, who ejaculates into the hands of one of the Krittikas (the Pleiades), who in turn throws the semen into a lake, from whence Kārttikeya is born. In some myths, Agni ejaculates onto a mountain that was itself made from Shiva's divine semen, making Kārttikeya the child of the two gods, according to an interpretation by Markandeya in the Vana Parva.[32]
According to the Encyclopedia of Love in World Religions, queer theorists and activists have reinterpreted ancient texts "searching for alternative voices" that demonstrate the diversity of gender models and sexualities in Hinduism. These scholars include Giti Thadani, who attempted to uncover lesbian subtext in ancient Vedic and Sanskrit texts in Sakhiyani: lesbian desire in ancient and modern India, and Ruth Vanita, who attempts "to locate spaces of same-sex intimacy in vernacular texts" in Same-sex love in India: readings from literature and history.[8][9] 2ff7e9595c
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