Legendary Father Of Warfare
I was the leading figure of the spiritual and psychological warfare for 17 years. This is a website that is ran by your donations.
Legendary Father of Warfare
This is how I became the world's best in the Spiritual and Psychological Warfare.
I Samuel M. Lee was born on December 26th, 1986, in Philadelphia, Pennsylvania. My parents operated a candy store while my father pursued his studies at Westminster Seminary, an institution affiliated with the Ivy League. He was pursuing ordination in the Presbyterian tradition. At the age of three, I relocated with my entire family to Queens, New York, where my older sister was four years of age. My family was economically disadvantaged at that time, as my father was in the initial stages of establishing his church. My parents were excessively strict, and I was consistently compelled to serve as the exemplar for my siblings and the wider community as the son of a pastor and a devout Christian. I was not permitted to engage in the same activities as other rebellious youth, such as altering my hairstyle, wearing jewelry, or dressing in a manner that was not in accordance with the standards of the time. Additionally, I was not allowed to listen to secular music. I was subjected to corporal punishment on numerous occasions by my father for engaging in disruptive activities within the church, particularly for failing to attend services and for exhibiting a lack of cooperation. Upon entering the eighth grade at M.S. 158 in Bayside, I was transferred to Great Neck North High School prior to the commencement of my final year. This decision was made by my parents with the intention of limiting my exposure to individuals who might influence me negatively. In this era, there was a proliferation of Korean American and Chinese American gang members, many of whom were affiliated with Chinese mafia organizations known as "triads." A considerable number of shootings involving firearms occurred, and a significant proportion of the population became dependent on illicit substances, particularly cocaine and ecstasy. I found Great Neck North to be an unfavorable environment due to the prevalence of academically inclined students, who did not align with my personal preferences at the time. My parents did not enroll me in Great Neck South due to the prevalence of students involved in unlawful activities, similar to those observed in Bayside and Flushing. After approximately two months, I was compelled to request a transfer to Bayside High School. I assured my mother that I would excel academically if she agreed to the transfer. Nevertheless, my primary objective was to associate with individuals engaged in disruptive activities. Given that I was raised in an environment predominantly populated by individuals of Korean and Korean American descent, these individuals constituted the majority of my social circle. My mother had decided to comply with my request and transfer me to Bayside High School. In the brief period of less than three months since my enrollment at the aforementioned institution, I had already begun to skip classes and associate with individuals of questionable character. This was a significant concern for my parents, in addition to my use of tobacco products and involvement in several altercations with other students. Many of my acquaintances had been involved in the sale of illicit substances from a relatively early age. This resulted in frequent clashes with the school's security personnel and, in particular, the police. At that time, I was in my sophomore year of high school. My parents were adamant that I would not graduate, given my current trajectory. Consequently, they opted to send me to a Christian boarding school. My father informed me that it was a place where I was not required to heed his advice, a notion that I had misinterpreted as a form of liberation. At that age, I was unaware of the nuances of the world. I subsequently developed a peculiar sentiment regarding this institution, which ultimately prompted my decision to flee my familial home. On that day, a Korean festival was taking place in Flushing, with numerous Korean and Korean American individuals in attendance. Many renowned South Korean singers had traveled to New York to perform at the event. A Korean Olympics was held, and the entire population of the neighboring towns of Bayside and Flushing gathered at Flushing Meadow Park. I was absent from my familial residence for a period of three days, during which I was able to consume cigarettes and alcohol without restriction. I was without funds, so I consumed food and beverages at restaurants with my companions and departed without settling the bill. Additionally, Flushing Meadow Park was a gathering point for Chinese gang members, namely the Flying Dragons and Ghost Shadows, who were engaged in ongoing conflict. A number of individuals with whom I was acquainted overdosed on ecstasy and were subsequently hospitalized. Additionally, in Bayside, my brother-in-law operated a DDR store that served as a gathering point for individuals engaged in drug-related activities. On the final night of my stay, I was asleep at my friend's residence after consuming approximately five to six bottles of soju. The following morning, my mother discovered me at the front door, attempting to gain entry. My mother indicated that I had two options: either I would leave for the boarding school or my father would send the escorters to forcibly transport me there. I thus resolved that I had no alternative but to comply with the decision. The educational facility was situated in Stockton, Missouri. Upon arrival in Kansas City, where the airport was located, my mother and I proceeded to a nearby motel for the night. That night, I was simultaneously excited and nervous, uncertain of what to expect from the program, as it was my inaugural experience with this particular situation. Upon arrival at the school campus, I observed a sign bearing the name "Agape boarding school" at the entrance. Given the rural setting and pastoral environment, I had not anticipated the challenges that lay ahead. Upon entering the premises through the main entrance, I was approached by two imposing figures. My mother was engaged in conversation with the director's wife, who introduced herself as "Ma'am." I was then escorted to another room. My mother and I were unable to bid each other a proper farewell, as she departed the premises while in a state of distress. The staff confiscated my pack of Newport cigarettes and provided me with an orange t-shirt and blue jeans. This was one of the color-coded identifiers for students in the program, signifying their status as participants in a rigorous training regimen. I was previously unaware that a Christian boarding school could be so closely aligned with the oppressive environment of a prison camp. In terms of hairstyles, the options were limited to either a shaved bald head or hair parted to the side. My hair had already been shaved, so I was not required to change it. Upon entering the cafeteria, I observed that the majority of the student population was attired in either orange, yellow, or burgundy shirts. Students who had completed the bootcamp program and subsequently enrolled in secondary education were distinguished by the color yellow on their shirts. Students wearing burgundy shirts were also enrolled in the school, but they held authority over those wearing orange and yellow shirts if they were on what is referred to as "buddy status." The buddy status rule was designed to facilitate the learning and adherence to the program's rules by new students and those in lower ranks. Those in lower rankings were required to maintain a distance of no more than three feet from each other and to remain in this position at all times, facing the burgundy-shirted individuals. The initial day was undoubtedly the most challenging of my 15-year lifespan. I was assigned to assist in the removal of snow from the entire campus grounds, a task that was shared with six or seven other bootcamp members. In addition to this, I was required to participate in rigorous physical training. The rigor of the regimen was such that I was unable to move out of bed the following morning. The regimen included approximately three hundred repetitions of pushups, leg lifts, squats, and crunches, along with numerous repetitions of sprinting in place within the quanzahut. I was naturally and genetically strong, and I consistently prevailed in arm wrestling at that age. Nevertheless, I still experienced significant challenges. At this juncture, I found myself questioning both my decision to undertake this challenge and the wisdom of my father in sending me to such an environment. Despite my attempts to alleviate my distress by self-pity and attributing blame to my father, these actions only exacerbated my suffering. In December of 2001, I spent my sixteenth birthday in this environment, enduring a profoundly challenging experience. From my vantage point, I observed my peers at home engaged in activities of their own choosing. Despite the presence of two hundred other students, I felt a profound sense of isolation. The physical work required was akin to that of a prison camp, and the program's motto was to "break one down and build oneself back up." Despite the arduous nature of the work, the food was palatable, and the dormitory accommodations were comfortable. I would surreptitiously observe the window and main entrance, anticipating my mother's arrival and the prospect of returning home for a three-month period. However, this did not materialize. Visits were permitted every three months. Following the conclusion of the third month, all communication via telephone, correspondence, and written communication was permitted, with the exception of communication with individuals outside of the immediate family. The staff members were responsible for reading all correspondence prior to its dissemination. Upon completion of the three-month program, I was finally permitted my first visit from my mother. I was astonished to see her, and I rushed up to embrace her. I spent a considerable amount of time with her, more than I had done at home. In the absence of Korean cuisine, my mother provided instant ramen and Korean barbecue. During our time together, I implored her to take me back home. However, the circumstances did not unfold as I had anticipated. We engaged in leisure activities such as billiards and frisbee, which fostered a sense of camaraderie and laughter. As it was my inaugural visit, I was not permitted to leave the campus grounds. Despite the limitations imposed by the visit, we were still able to spend quality time together. We were permitted to consume hot chocolate or coffee only when we were afforded the opportunity to do so, such as during visits. The duration of the visitations was only three days, yet I am compelled to assert that it was the most optimal period I spent with my mother. On the third and final day, I engaged in a profound reflection on the circumstances I was confronted with. All residents were required to attend chapel on Wednesdays and church on Sundays. Upon completion of the training program, I was permitted to resume my studies and wear the yellow shirt, which signified a higher rank than the orange shirt. The educational institution in this program differed from public schools in the students' home countries in that it employed a different pedagogical approach, with students learning at their own pace rather than receiving direct instruction from a teacher. I was unable to attend school for an extended period due to the impact of a significant meteorological event, which necessitated the implementation of strenuous manual labor for the entire student body. We were tasked with transporting all the fallen trees, stones, and heavy building materials that had been carried by the hurricane winds for a distance of approximately two miles, given the expansive nature of the campus. In the event of dropping an item due to exhaustion, the individual was compelled to engage in a series of physical exercises and then lift the item back up to the original position, whereupon the cycle would resume. A thirteen-year-old student was sent to the program after stabbing his mother with a pencil. He was so distressed that he collapsed to the ground, refusing to comply with the staff's instructions. The staff members restrained him and took him to another room, where he began to curse loudly. The staff members were not your typical personnel. Some had previously served in the Marines, the Special Forces, as bouncers, heavyweight boxers, and weight lifters, and even as sheriffs of the state of Missouri. The senior pastor was previously a champion boxer in the heavyweight division. On numerous occasions, students attempted to flee the boarding school. In the institution's history, only one student managed to return home, only to be subsequently sent back through the escorters. A significant number of students were transferred to this facility due to their inability to be managed effectively within the juvenile detention center. In order to provide an opportunity for rehabilitation, they were directed to this facility by legal mandate. The second generation was the most challenging due to the strict and severe nature of the rules, which resulted in the entire program being relocated from Stockton, California, to Missouri. The physical labor and discipline exercises were so rigorous that the students were developing excessive strength, which made them increasingly challenging to manage. This is the reason why, during my tenure, students were prohibited from lifting heavy weights for exercise and bodily development during their free time. The lifting of heavy objects was only undertaken as a disciplinary measure, in short bursts or as part of other exercises, rather than as a means of focusing on specific muscle groups. During the period of our high school education, our bodies exhibited greater capacity for strength development than they did in our later years. This was a phenomenon that was recognized by the staff members and the head of the program foundation. The majority of students were sent to this facility due to involvement in drug-related activities and gang-related offenses. The remaining students were sent here as a result of rebellious behavior towards their parents. I had a cousin from Los Angeles, California, and subsequently another cousin from Long Island, New York. As a family with a shared bloodline, we were placed under a stay-away status. There were over fifty Korean Americans from Southern California, but only three from Queens, New York. I was eager to return home, yet this did not occur until my sixth month. I informed my mother that the program was not as it appeared to be. In fact, it was a rather intimidating environment. When the visiting family of a student arrives at the facility, they are greeted by students attired in vibrant attire and sporting hairstyles that exude a cheerful, smiling demeanor, which contrasts starkly with the reality of the situation. Furthermore, they are unaware of the punitive physical labor and disciplinary exercises that we are forced to endure. Even when sending photographs to our families in the United States, we were compelled to smile. Displaying any other emotion, such as anger or sadness, would have caused our parents to become concerned and potentially result in our return home before the end of our contract. On the day of my second visit, my mother intervened and I pledged to her that I would apply myself assiduously at a public school. At the moment I believed myself to be beyond the reach of further difficulties, I once again absented myself from my studies and began smoking in excess. After a period of three days at home, my father decided to send me back to the Agape boarding school. I contemplated fleeing my residence once more, yet I was aware of the grave consequences that would ensue from such an act, having experienced it myself on a second occasion. Therefore, I elected to cooperate, despite my preference for an alternative program, even when that program was the last place I wanted to go. Upon re-enrolling in the program, I was reassigned to the boot camp. I considered this to be the culmination of my existence, and I experienced a plethora of nightmares while residing in the dormitory. I had previously conceived of a scenario in which the entire student body would join forces with the staff and effect an ultimate escape from the program. I was unaware that the staff members were capable of such resilience, even when they were significantly outnumbered. Subsequently, another student from my hometown was admitted to the program. As a result, we were placed on a "stay away" status, which was perceived as a potential means of facilitating our collective escape. Following a brief period of cohabitation within the program, we initiated sporadic conversations with one another, discovering a considerable overlap in our respective backgrounds and experiences. He was a sixth-generation member of a gang known as "Moming Pie," or M.M.P. The gang was initially established as a Chinese American organization but subsequently merged with a Korean American group. We devised a plan to flee together, particularly given our shared hometown. It was challenging to persevere, as we had to traverse a wooded area populated by numerous animals, while law enforcement was actively searching for us and we lacked both financial resources and access to credit. Prior to any discussion of this topic, it should be noted that the entrances to all buildings and the dormitory were under strict surveillance, and the entire staff of the school was monitoring our activities at all times. In addition, the entire campus was encircled by electric barbed wire, and all the staff members resided on campus. One day, as he and I were passing each other a note indicating our intention to flee and evade the disciplinary measures imposed upon us, we were both apprehended and had our footwear confiscated. As a result, we were returned to the disciplinary facility. The confiscation of footwear was a disciplinary measure applied to students who either attempted to flee or gave the staff members reason to believe that they would attempt to do so. Our standard footwear, comprising sneakers or dress shoes, was replaced with a poorly constructed pair of sneakers that was approximately twice the size of our feet. Additionally, the tongue of the shoe was removed. It was akin to traversing a vast, unwieldy slipper devoid of a supportive upper structure. Furthermore, I was compelled to wear a wristband indicating that I was to remain silent and was required to face the wall for a period of two consecutive weeks. In general, students were prohibited from communicating with one another unless a staff member was present and monitoring their interactions. This monitoring involved listening to and recording all verbal and non-verbal communication, including sign language and body language. While facing the wall, I engaged in a period of introspection, contemplating not only my actions within the program but also those preceding my involvement in it. I contemplated the possibility of my mother weeping on the sofa, as a result of my actions, which I now recognised as having caused significant distress. This was the first occasion on which I had acknowledged my culpability in a truly candid manner. All students were required to read the Bible each morning before breakfast and to attend chapel on Wednesdays and Sundays. One day, while perusing the Bible, I happened upon the chapters of Psalms and Proverbs. At that point, I was prompted to reflect deeply on the concept of wisdom. The initial character of my given name in the Korean language represented the concept of wisdom. My parents bestowed upon me this name with the promise to God that they would utilize me to my fullest potential as I matured into adulthood. I was unaware of the precise definition of wisdom, yet I was determined to obtain this superior quality. I had been a believer in God since the age of three, yet I did not undergo baptism until I commenced my studies at Agape boarding school. One day, I listened to a sermon about salvation and subsequently made the decision to accept Jesus Christ as my personal savior. On numerous occasions, I was overcome with the desire to smoke a cigarette, yet I was compelled to resist this urge. In the sixth month of my tenure at the institution, my mother elected to transfer me to a different program that was markedly more lenient and did not require any manual labor. The facility was known as Freedom Village, located in upstate New York. The sole aspect of the programme that I found disagreeable was the prohibition of smoking, given that it was another Christian programme for troubled adolescents. I encountered an individual named Andrew Park during my tenure at the facility. He was a Korean American from the same hometown as I. He had previously been a member of an Asian gang called MMP. He had been transferred from Juvenile Hall in order to be given a second chance. His departure from the program a few weeks after his arrival only served to intensify my desire to return home. Given the leniency of the program, it was not made mandatory for students to remain. I therefore elected to return home via Greyhound bus. Upon learning of my decision, my father was visibly distressed and enraged. He was now confronted with the dilemma of whether to send me back to Agape boarding school, a prospect I was keenly aware would likely result in a similarly unfavorable outcome. During my period of residence at home, my parents devised a plan. They informed me that I had a close cousin at the Agape boarding school, and that they would visit him on a holiday without disclosing that they would leave me there. I was wholly unaware of what was to transpire, and thus I readily consented to accompany my mother on our visit. Upon entering the main entrance, I was approached by five members of the staff, who informed me that my mother was in a state of distress. At that moment, I became aware of the gravity of my situation and was overcome with disbelief at the prospect of facing yet another challenge. I was subsequently returned to the disciplinary facility, where I remained for a further ten months without any visits. This was due to my continued involvement in disruptive behaviour and attempts to escape the facility. Consequently, I was unable to pursue my studies at school. The experience was arduous and challenging, both mentally and physically, and it prompted me to seek solace in prayer. It was the most intense period of my life, spanning 16 years. As my four additional months at the facility drew to a close, I was able to stabilize my situation and secure an unpaid position in the kitchen. However, I was the only student to be sent back on my third occasion, a distinction that marked a significant milestone in the history of the school. Consequently, the staff members maintained a more vigilant surveillance of me at all times. The program was more challenging to navigate than a prison environment, as it closely resembled the conditions of a prison camp in North Korea. Upon reaching the six-month mark, my mother provided me with a final opportunity for release, as I was approaching the age of 18 and there were no other viable options for obtaining my GED in a timely manner. The only three avenues for exiting the program were parental intervention, graduation, or reaching the age of 18. Upon reaching the age of 18, individuals are legally permitted to leave the premises without encountering any obstacles or impediments from the staff members. I am compelled to state that, at this precise moment, I was the most content individual in existence, as the immense distress I had endured was now a thing of the past. While my mother was transporting me to the airport, I observed the rear of the vehicle on numerous occasions to ascertain whether the staff members were pursuing me. This was a common occurrence during my tenure at the facility. Even the most mundane activities, such as drinking hot cocoa or iced coffee, and all the everyday things I had previously taken for granted, became sources of gratitude. In my perception, the Agape boarding school environment was the norm, whereas the real world seemed to be a radically different entity. It is impossible for anyone to fully comprehend the traumatic experiences I endured unless they have undergone a similar ordeal themselves. It marked the commencement of an enduring undertaking. I frequently inquired of my mother if I might use the bathroom for a brief period, as I was accustomed to the strict regulations of the program. My mother would respond with amusement, inquiring why I was repeatedly asking about using the bathroom. This made me realize that she was not fully aware of the reality of the situation. Despite this, she would enter my room and touch my clothes in a place where I was not present. Even so, she remained unaware of the situation. As a result, she was unable to eat properly due to her concern for her son's well-being in a challenging environment. I was a few months away from reaching the age of 18. As I had not completed my studies at the Agape Boarding School, I instead attended a technical school with a Running Start program. This enabled me to pursue college-level courses, which ultimately allowed me to obtain my GED without having to take the actual test. Prior to my enrollment at this institution, I attempted to ascertain a method of subsistence devoid of a GED or high school diploma. This involved traveling to other states independently, while others I knew pursued higher education or obtained gainful employment. I commenced my vocational training at a Job Corps program, which allowed me to simultaneously acquire a trade and obtain my GED. The facility was situated in Oregon, a state characterized by frequent precipitation. During my tenure, the weather was persistently overcast and damp. Individuals from a multitude of global origins congregated at this locale with a unified objective. However, they were subject to an age limitation of 30 years. This indicated that the age of 30 was perceived as advanced and esteemed at that juncture. Smoking was permitted on the premises, yet I was disinclined to pursue my studies. For approximately two years, I have been traversing the country, seeking an avenue to subsistence without a high school diploma or G.E.D. Upon departing the Job Corps program, I procured a Greyhound bus ticket to Seattle, Washington, where I leased a modest one-room apartment situated above a homeless shelter. However, I was unable to secure gainful employment. Consequently, I proceeded to Virginia, where another acquaintance from my hometown extended an invitation for me to visit. During my stay, we engaged in the consumption of a considerable quantity of Johnny Walker liquor and a substantial number of cigarettes. The group engaged in the consumption of marijuana cigarettes, however, I abstained due to the disagreeable odor and the sedative effects observed when exposed to secondhand smoke. My mother was deeply concerned about my lack of progress in achieving a stable life trajectory. Consequently, I proceeded to return to New York via Greyhound bus. I returned to the technical career institute in Penn Station, Manhattan. I encountered a Chinese woman who was 27 years of age, whereas I was only 19 at the time. We were both enrolled in the same class and resided in Flushing, Queens. Consequently, we frequently rode the 7 train together. I ultimately initiated a romantic relationship with her, but her behavior was perceived as suspicious by my mother. However, I was initially reluctant to heed her advice due to my naiveté regarding her and the circumstances of our relationship. I was unaware that she was married in China and that she was attempting to obtain a green card by fabricating a fraudulent marriage certificate, exploiting my status as a U.S. citizen. Furthermore, I was unaware of her affiliation with the Chinese mafia, the Triads. Prior to my encounter with the Chinese woman at TCI College, I was a prominent member of a Korean-American and Chinese-American street gang known as MMP. The term "Moming Pie" is a Chinese onomatopoeic phrase that translates to "no name gang." In Korean, it is spelled "Moo Myung Pa." The M.M.P. gang was in conflict with two other prominent gangs in Flushing: the Flying Dragons and the Ghost Shadows. These three gangs were responsible for the management of various establishments, including brothels, gambling parlors, room salons, nightclubs, and bars. Consequently, there were frequent altercations between them due to territorial disputes and the desire to gain control of these businesses. I had been on friendly terms with the Ghost Shadows even before I had joined the M MMP. However, on one occasion, a misunderstanding arose between us. I was seated on a park bench with approximately ten Ghost Shadow members when they proposed that I join their gang and leave MOMing Pie. I declined their invitation and they respected my decision. However, one member of M.M.P. fabricated a narrative and informed the M.M.P. gang leader, known as a Dailo, that I had betrayed M.M.P. and joined Ghost Shadows. He located me in the park and proceeded to restrain me by grasping my neck. He inquired, "What motivated you to take that action?" I informed him that I was not responsible for the incident, yet he was not convinced. The gang leader then proceeded to slap me on the back of the head and was about to kill me. However, a Caucasian elderly woman intervened and demanded that the gang leader apologize. At that precise moment, the entire situation came to a standstill. I was grateful to have been saved by her intervention, which seemed to be nothing more than a stroke of good fortune. I have had numerous acquaintances who have engaged in disruptive behavior, yet they were not aligned with my personal values and goals. This is how I was able to extricate myself from this particular way of life and way of living. Additionally, I had a friend who I met at a nightclub. He was a significant drug addict who was also affiliated with the Chinese mafia, specifically the Triads. I have observed the detrimental effects of ecstasy and cocaine on his and other individuals' health. I am grateful that God intervened to spare me from a similar fate, allowing me to survive to this day. One day during a holiday, I made an unannounced visit to the girl's residence and overheard a conversation between her and her husband. This conversation revealed that she was, in fact, a married individual engaged in fraudulent activities and affiliated with a criminal organization in China. It was a significant and surprising revelation, confirming my mother's assertions. I was concerned for my safety and well-being, as I feared that she might resort to extreme measures, such as coercing me into marriage or even killing me, if I did not comply with her demands. Consequently, I made the decision to flee the situation by enlisting in the U.S. Marines. My father repeatedly advised me against pursuing this course of action, emphasizing that it was neither appropriate nor beneficial for me. However, I was determined to disregard his counsel and remained obstinate and disobedient. I discovered this to be an avenue through which I could pursue a meaningful career. I was not permitted to enlist in the military due to my lack of a General Educational Development (GED) certificate and the presence of severe Attention Deficit Hyperactivity Disorder (ADHD). However, the recruiter overrode this requirement in order to receive a bonus. Individuals with ADHD are at an elevated risk of developing mental disorders as a consequence of the exceedingly stressful environment inherent to the military, particularly the Marines. Upon entering the U.S. Marine Corps boot camp in Paris Island, South Carolina, I was acutely aware of the gravity of my decision. I was now irreversibly committed to this course of action, and as I observed the rigorous training regimen and the strict disciplinary measures employed by the drill instructors, I was confronted with the reality of the challenging environment I had chosen to enter. Subsequently, I discovered that I had been assigned to the most challenging division, Platoon 3102, Kilo Company, Third Battalion, known colloquially as the "killing machine." It then became evident that my recruiter held negative sentiments towards me due to my proclivity for socializing with the opposite sex. At the time, I lacked the requisite knowledge, wisdom, and relationship skills. I was the most physically fit in my platoon, though not the strongest. I had learned how to survive, having endured a particularly challenging period at Agape. At the time, I was 19 years of age, and I enlisted in the Marines for two principal reasons. One motivation was to avoid being killed by the Chinese mafia, and another was to pursue a meaningful life path. The aspect of the training program that presented the greatest challenge for me was the physical endurance component. I had a history of smoking cigarettes, yet I lacked the requisite training to develop the necessary tolerance for rigorous physical exertion. In order to complete the training program, it was necessary to complete a three-mile jog. I was able to accomplish this goal, although not until the final stages of the training program, having placed second to last in the competition. In moments of difficulty, I would envision the faces of my family members and maintain my resolve to persevere. It was a place where it was relatively simple to become a member, but it was exceedingly challenging to leave, unless one was aware of the means to do so. At that time, I was unaware of these circumstances. The most relaxing aspect of the training regimen was the rifle marksmanship exercises, during which the drill instructors allowed me the opportunity to focus solely on the target at which I was aiming. On other occasions, I was at church or receiving letters in the quarterdeck. The church environment was markedly incongruous, given that the drill instructors typically exhibited a harsh and punitive demeanor towards us recruits. Conversely, on Sundays at church, the atmosphere would suddenly shift to one of geniality and conviviality. I frequently contemplated my father, the role of the church in my life, and the rest of my family. I came to understand that the Marine Corps training ground presents a challenge that cannot be fully prepared for in advance. The training regimen included a multitude of obstacle courses, physical exercises, gas chamber simulations, and lengthy hikes, which collectively contributed to my psychological and physical breakdown. However, these challenges ultimately fostered the development of a dominant mindset, aligning me with the values and tenacity of the Marine Corps. It can be stated that the training sessions provided by Agape and the Marines were the most effective in preparing me to become a leading expert in spiritual and psychological warfare. The most challenging aspect of the training was any activity that required intense cardiovascular endurance. Furthermore, I came to recognize my own fragility in comparison to the Marines, and I also experienced a profound sense of physical vulnerability. Nevertheless, I did successfully complete the boot camp program. When my family came to visit me at the graduation ceremony, I experienced a profound sense of peace and welcome. I remained at home for several days before attending the Marine Corps Training Center (MTC) school, which was a Marine Corps center designed to prepare me for assignment to the main fleet. Upon completion of my training, I was assigned to a post in Okinawa, Japan. The island was idyllic, and everything was going well until I sustained an injury while running with my platoon. My original platoon had departed for Iraq the day before I arrived, leaving me with a contingent of marathon runners. I was granted a medical discharge from the military, following the completion of the requisite paperwork and its subsequent transmission through the chain of command. Subsequently, I proceeded directly from Japan to South Korea, embarking on a new life's journey via a ferry. This was my second visit to Korea, the first having been during my tenure in middle school. Furthermore, I was previously unacquainted with any individuals in Korea, and I proceeded to that country with only $1,500 in my possession. I was in urgent need of employment, and the only options available to me at the time were teaching English or translating. Consequently, I was promptly employed by a local academy, and subsequently engaged in private tutoring for students from elementary to middle school age. In order to receive a higher salary, I obtained employment as a translator for an import and export company in Gangnam, the richest city in South Korea. I was introduced to my future employer at this location. He was a graduate of an Ivy League institution in Korea. He provided me with financial assistance and a place to stay when I was experiencing a critical shortage of funds. He permitted me to reside in his office for the interim period and subsequently accompanied me to the residence of my superior, where I was formally introduced to his family. I still believe that he was aware that I did not possess a high school diploma, even though I had fabricated one. Nevertheless, he accepted me benevolently. I have long wished to reveal the truth to him and offer him my sincerest apologies, yet I have never had the chance to do so. My tenure in Korea was a period of unparalleled joy, yet I was compelled to return to my homeland due to the deteriorating health of my parents. I subsequently rebuilt my life and enrolled at TCI College, where I obtained my GED certificate. In addition, I attended a Bible college, Nyack College, for approximately two years while pursuing ordination and admission to the Ivy League graduate school, Westminster, in Philadelphia. However, I subsequently identified an alternative means of serving God, namely through freelance writing. Additionally, I secured employment at a spa in my early twenties, serving as a shampoo assistant. Both the writing position and the shampoo assistant role were the only two positions for which I maintained a persistent and determined pursuit. I was unaware of the concept of psychological warfare until I reached my early twenties. At that time, I also became aware of the fact that I had been experiencing these phenomena since birth. My initial intention was to write exclusively on Christian topics. However, I subsequently elected to explore both spiritual and psychological warfare, having come to recognize the extent of my inherent capabilities. At this juncture, I was the sole individual aware of my proficiency in both forms of warfare. From the age of 21 until the present age of 37, I have never been defeated, not even once. In all settings, including academic, religious, occupational, and social, I consistently elicited ridicule from others. I became certified by training myself at cafes or Starbucks coffee shops for an extensive period of 8-9 hours a day while writing throughout the entire time. I worked assiduously and meticulously, to the point that even my parents found it to be peculiar. However, this was the only way to achieve the pinnacle of excellence. From an early age, I was informed by members of the church that I would play a significant role in society. My sister, who was advanced in age, also encouraged me, noting that I was among the oldest to attend an Ivy League institution. I previously assumed that their statements were made with benevolent intentions and that they were merely offering compliments, but I have since gained insight into their true intentions. My father, who attended an Ivy League institution many years ago, informed my mother that I was a prodigy in the field of psychological warfare and conveyed to my church members that I had attained a profound understanding of Christianity as a natural aptitude. It is challenging to gain respect in the realm of psychological warfare, as the stakes are high and the potential consequences are significant. Only three males expressed respect for me, whereas multiple women placed me on a pedestal. Even psychiatrists and psychologists from Harvard, Columbia, and Princeton University informed me that I would have been the top student in the Ivy League if I had devoted more time to my studies. This is why many people were astonished to discover that the most accomplished individuals in the world are only G.E.D. graduates. Agape School and the Marine Corps constituted a training ground from which I was able to develop my mental faculties and learn to utilise my innate abilities. Some individuals asserted that I was not a human being, claiming that I was impervious to emotional distress and the effects of external pressures. I have interacted with millions of individuals, and despite my consistent ability to assert dominance and attract women, it is nevertheless accurate to assert that I invest significant effort into assisting the broader community. My journey commenced with the development of sentence repetition strategies, which I subsequently mastered. This paved the way for a deeper exploration of the knowledge, wisdom, and skill sets inherent to both warfare traditions. These five core topics—Christianity, psychology, philosophy, relationships, and the way of life—all have their roots in one another. I pledge to dedicate my life to disseminating the gift that God has bestowed upon me to the rest of the world until the day I leave this world. My objective is to facilitate the development of expertise in both warfares to the extent that individuals will be able to advance this concept even further than I have, resulting in the creation of limitless waves of innovative approaches to world-building. The initial stage is psychological warfare, followed by the advancement of cognitive abilities and, finally, spiritual warfare. This approach has the potential to transform the world in a profound and irreversible manner.