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The purpose of this thesis is to study the national movement for independence which Shin Gyu Sik accomplished in view of the relation to Daejonggyo, It can be proved by this thesis that the religious idea of Daejonggyo had the enormous effect on the Korean activists for the nation's independence who took refugee in China in those times. Why did the religious idea of Daejonggyo have the great influence on them? To answer the question, this thesis have paid attention to the fact that Daejonggyo under the control of Japanese imperialism had existed as the diaspora community and provided those who were involved in the movement for Korean independence with the network and the collective identity which enabled the diaspora community to connect itself with a unity. The Japan's annexation of Korea by force in 1910 forced a great many Korean activists for its independence to go and emigrate abroad. The Korean exiles were the typical Korean diaspora in that they never assimilated themselves with the culture and lifestyle of the country where they had emigrated while feeling a strong sense of belonging to their native country. Meanwhile, after the Japan's annexation of Korea by force, as a religious body, Daejonggyo moved its center of the religious body to the northern part of Kando, established five parishes there, devoted itself to anti-Japanese fierce struggle by force while establishing the wide network of a wide range for missionary work centering around the continent of China and the region of No-Ryeong. Then the religious network of Daejonggyo consisting of Shigyodangs throughout the nation, which are the church of Daeyonggyo served as the secret network of information and communication which connected the Korean political exiles lying scattered in all parts of foreign countries with one another. As a result, the religious system of Daejonggyo functioned as the base of network in diaspora web made up of diaspora in exile. From this point of view, Shinkyusik was the very man who had been establishing the diaspora network comprising diaspora in exile, generalizing the Western main temple of Daejonggyo, which was the branch of Daejonggyo, in Shanghai, the most highly-developed, international city in China. In addition to this, Shin ku-sik built up the communication system for Daejonggyo's religious movement, working secretly with Choseinghan, who was good at Chinese and mainly in charge of Beijing, the capital of China and Park chan-ik, who was chiefly in charge of Kando in Manchuria. The communicaton system like this established by believers in Daejonggyo enabled diaspora in exile to play an active part in the Independence Movement for Korea in many areas. Also, the communication system was connected with believers in Daeyonggyo in Noryeong, the Maritime Province of Siberia and the inside of Korea. Besides, it played an significant role in accomplishing the aim for the independence movement for Korea.

Yu Geun's life, as seen from the foundations of the 《Hwang-seong newspaper》and《Dong-A Il-Bo》and his educational activities, greatly contributed to the formation of Korean modern racial speech and education. His anti-Japan movement started from Independence Society and Korean Self-strengthening Society is connected to the activity for Deajonggyo and Seoul Government Establishment Movement and shows the aspect of a racial leader. His spirit for Korean literature shown on the activity for Jo-Seon Gwang-Mun Society and the publishment of history books certainly shows his aspect of cultural racialist revealing his deep interest in Korean history, culture, and language. He is a scholar of Korean literature. His ability is very high enough to teach Korean history and culture to Korean and to translate Chinese characters to Korean dictionary in 1910's. Having high tone in both Korean and Chinese literature, he is deserved to be estimated as one of the most famous fine writers of the day. It is worthy of notice that the foundation of his idea on racial education and Korean literature Promotion Movement was deeply established on the idea of Deajonggyo. He was very friendly with the second head of Deajonggyo, Kim Gyoheon, and participated in the effort that they tried to serve Dan-gun as the sacred ancestor and revive racial spirit for the Anti-Japan Independence Armament Struggle of the day.『Dan-Jo-Sa-Go』in which the doctine of Deajonggyo and history based on Deajonggyo is reviewed,『Sin-Dan-Sil-Gi, and『Han-Guk-Tong-Sa』written by him and Park Eunsik are masterpieces showing his view on race and will for anti-Japan. Compared with his contributions that he made for life to patriotic enlightenment movement, modern speech activity, and anti-Japan racial movement, we cannot stop to feel keenly the insufficiency of the estimation for his life and achievements. We just hope that his position is reestimated as a scholar of Korean literature and great thinker. Especially, we are expecting that fundamental studies are continued about his role and position as a leader of Deajonggyo Southern-Dobonsa.

The purpose of this thesis is to study Choi, Nam-seon's perception of Daejonggyo. No one have ever studied Dangun so profoundly and comprehensively as Choi, Nam-seon both in quality and quantity. Through the study of Dangun, he made an effort to ascertain Korea's cultural superiority. Moreover, he tried to place Dangun on the status of cultural archtype of northeast Asia. For him, Dangun was not only the beginning of history of Korea but also Korea's cultural momentum with which Korea could make the leap into the world. However, his apostasy made it impossible for research fellows involved in Korean culture to study his pure academic achievements as well as his achievements of pro-Japanese imperialism. That's why his ability and achievements shown in his systematic and various study ended up being viewed as only and inconstant intellectual's writings contemptuously. Daejonggyo had an important effect on his study of Dangun directly and indirectly. When he started「Joseonkwangmunhoe：朝鮮光文會」, most of the figures involved in Korean studies whom he encountered were those who had played an important role in Daejonggyo. For example, Kim Kyo Heon and Lyo Keun were the figures who had served as his academic and spiritual teacher. Also, it was found in the records written by Daejonggyo inside and by Choi, Nam-seon himself that Choi, Nam-seon paid the dearest respect and attention to Daejonggyo and the leader of Daejonggyo, Yun Se-bok. Meanwhile, the understanding that he showed of Daejonggyo through only a few pieces of writing made us confirm how much interest he had in Daejonggyo and how much affection he had to it. Now let's look at the ideas which Choi Nam-seon had of Daejonggyo. To begin with, he thought that Daehonggyo had the its origin in 'Balgan()‘, which was the religion of ancient Dangun age. Also, he understood that Balgan was the general form of religion that covered the entire northeastern Asia. He also believed that the historical development of Balgan had been unbroken, that Yeong Go, Dong Maeng, and Mucheon had been the historical appearance of these religious events, that Palkwanhoe in Koryo Dynasty had been not so much a Buddhist event as the religious event connected with Balgan in ancient times. And he stressed that Daejonggyo was not the religion founded in modern times but the restoration of the ancient religion. In arguing on Daejonggyo's religious cosmology, he connected that of Daejonggyo with the idea of the three worlds spread throughout the northeastern Asia from ancient times. He divided the upper world into the bright world, the lower world into the dark world, and the middle world into the human world each. In his opinion, human beings must make an effort to look up to the bright world which a good God rules and to keep away from the dark world which is infested with bad gods. Also he understood that it was Hanenim, the Korean native God, that was the ruler of the universe, asserting the Korean native idea of God similar to the Daejonngyo's idea of God. Finally, he alos thought that Daejonggyo was the system of value of state religion. The ancient religion of Dangun age had been concealed by Confucianism, Buddhism and Taoism led to the essence of state religion having been hidden. But in his opinion, if we are to search for it, we can confirm that the value of state religion underlie our everyday life. He called our attention to the value of state religion in Daejonggyo, which was the restoration of ancient religion of Dangun age.

The music of BalHae which succeeded to GoGuRyeo was based on GoGuRyeo music whose level was very high. On this basis, they adopted highly advanced Dang's music, combined it with their own temperaments, and created their unique music culture in BalHae. In BalHae, there are music institutes such as TaeSangSi and GyoBang in which they managed musics and dances. They had many species of musical instruments of wind, stringed, percussion instruments and so on. The court music and folk music of BalHae had been developed high and were popularized to the people, and all the more, were transferred to many neighboring countries and became a kind of their court music.

The purpose of this thesis is to analyze the idea of life of Hong Am Ra Cheol in terms of the idea of devotion to the welfare of mankind. Ra Cheol was the figure who led a hard life when his country was severely threatened by outer forces both spiritually and physically. Under this undesirable living conditions, he played a active role in activities for restoring his country's independence like ordinary patriots. However, through his dramatic encounter with Daejonggyo he came to realize that political activities by force were nothing but meaningless ones by secular principles. And then Ra Cheol, who had come to look different from what he used to be, devoted himself to the religious movement for Daejonggyo on the basis of the belief that only ethical orders can govern and change the world profoundly. His religious movement for Daejonggyo was meant to contribute to the universal interest of all human beings in accordance with universality beyond particular religious sects and particular nations. So far Ra Cheol has been accepted as the Father of Korea independence movement in terms of politics, and as the figure who revived the movement of Korean studies for the purpose of awaking the cultural independence of Korea in terms of Korean culture. However, from whichever viewpoint he is measured, what matters is his system of idea inherent in the movements. The essence of Ra Cheol' idea was the systematic idea of Daejonggyo, which had been shaped by the process of his encountering Daejonggyo. The idea of Daejonggyo is called「the idea of Sam-Il」, whose religious world view consists of God, human beings, and things. It is「the idea of Sam-Il」that lies in the core of the idea of Ra Cheol. This idea of Ra Cheol served as the dynamic which sublimated the Korean independence movement into the higher level not by military force but by the principle of love based on the laws of nature. Also Ra Cheol's idea formed the philosophical basis of Korean Studies, which is on the basis of Korean literature, Korean history, and Korean philosophy. The idea of Ra Cheol functioned as the motive power for the modern Korean independence movement and the self-independent cultural movement called Korean Studies. In addition, Ra Cheol was the figure who made the original meaning of「evotion to the welfare of mankind」take concrete shape most faithfully. Based on the realization of religious truth represented as the idea of Sam-Il, Hong Am Ra Cheol put into practice the practical theory of the idea of evotion to the welfare of mankind, which is made up of the worship of the Heaven, the practice of our own's natures, and doing virtues in obedience to the Heavenly God's order.