It is difficult for a smallish girl like Jing to accommodate penises of such dimensions, though that is probably an effect of the Taoist regimen. The fourteen monks in this shrine strictly observe their discipline; as a result their members, always erect, are veiny and distended. So too are their testicles, bluish and bulbous, with a network of veins that seems almost to pulsate. To them these are symbols of the strength of their essence, their emulation of Shiva who maintained an erection all his life and never once succumbed to orgasm.
Jing is treated kindly, of course, and in this respect her assignment is not onerous. Though, consistent with their philosophy, she does “subordinate” female tasks like cooking and cleaning, these are not difficult because the monks are tidy by nature and eat sparingly. She has her own room in the shrine with a beautiful view of the valley. It is always cold up here but the sun is warm and she likes hiking the trails in between her tasks, despite the snow being slippery under her bare feet. She seems to enjoy her few periods of solitude.
Typically she participates in four meditations a day. They might not seem to be “meditations” as far as she is concerned, because her role is to be brought to as many orgasms as possible. She climaxes very loudly so the shrine is not a quiet place as one would think, particularly since the prescribed position, where she straddles on top, allows greater lungpower and projection. The monks believe her orgasms draw her “yin” essence into them and as one watches each man almost motionless below the spasming girl, holding onto her buttocks so as to carefully control movement, eyes closed and breathing evenly, he really looks like he is meditating.
They themselves have no “yin” to spare; a man supposedly wastes it in orgasm. Consequently the practice of the monk is to stay on the very brink without going over, making himself maximally receptive to the yin when the walls of the female convulse around his erection. He has learned to press and slide his hardness against the clitoris to provoke as many climaxes as can be coaxed out of her in two hours. At the level these monks have achieved, one ejaculation wastes several years’ worth of yin, or so they tell me, with the resulting loss of vitality and life force. When he feels orgasm becoming imminent, he “pulls himself back” by stopping all motion and taking rhythmic deep breaths. Inside the girl the erection enlarges and hardens and then subsides, though only slightly. In the space of two hours a typical monk pulls himself back perhaps a hundred times.
Nor is the building up of yin limited to the meditations. The monks’ penises are always erect, as one can plainly tell, and their robes are made of rough cloth that provides friction the entire day. A type of miniature hammock below frictions the testicles. Pre-ejaculatory fluid is an expected consequence, which is collected in a cup hung from a string tied behind the glans, which with the constant tumescence, never slips off. At bedtime the bloated, aching testicles are tied back to prevent ejaculation during sleep.
Before this summer the monks had difficulty finding women to provide them yin. Chinese women, as we know, tend to be sexually prudish. Also they probably fear the stigma attached to counterrevolutionary activities before the regimen was modified in line with Party teachings. The monks are unanimous in saying the Maik-lings have been (as one put it) “sent from the heaven worlds”. Jing, in particular, can work her inner muscles in a manner sure to force quick ejaculation in the average man. Further via the “sizing” system they use, her tight vagina (“deer”) fits very snugly around their penises (they are all “whales”). The monks appreciate this quality greatly; it allows a quicker and closer approach to the brink, perhaps right on top of it, the long-sought-after “knife-edge”. In fact in their first encounters with Jing it took great willpower and extreme muscle tension to prevent sudden ruination. The effect is most pronounced on Hadji, the youngest monk, who was taken in by the monks as a child and at age nineteen has never known what an orgasm feels like, and I assume he never will, despite always being on the edge of it. He has to empty his cup several times a day; his penis is always twitching and he seems to have difficulty walking.
And what about little Jing? She seems tired from all the yin being wrung from her. I am told the same was true of the Maik-lings who preceded her. One must remember that the monks are continuing a male supremacist tradition and their practices can be seen as vampiristic.
During the school year Maik-lings have no problem giving the required forty orgasms per day. This is well exceeded in Jing’s case. The monks keep careful count and last week she contributed three hundred ninety-seven. While the monks all taken together, of course, had a total of zero.
Evaluation: One might ask whether in this case the physical limits of Maik-lings have been overstepped. Whatever one might think of the benefits of yin essence, this assignment is clearly exhausting. Furthermore the utility of Tao to the People’s Struggle was long discounted and even with the new modified ideology is still hotly debated. It may be questioned whether gifting their many orgasms to these monks is a worthy use of the girls’ time. I recommend the Headmaster reevaluate this assignment.