Daejonggyo was born as a national religion honoring Dangun, the origin and spiritual symbol of the Korean people. Daejonggyo, which was created by Na, Cheol, was the order that developed the most fierce anti-Japanese movement during the Japanese colonial period. Most of the anti-Japanese leaders we know can be said to be members of the Daejonggyo religion. It was Daejonggyo that suffered the most oppression and attack during the Japanese colonial era. In 1942, Daejonggyo, which had to relocate its denomination to China, suffered the Imogyobyeon, a massive suppression by Japan. Daejonggyo, which overcame the greatest crisis in which 10 leading figures were killed, decided to return to Korea after liberation. After returning to Korea, research on the national movement of Daejonggyo was incomplete, and this thesis was studied with the purpose of supplementing this part. Although the environment was very poor, Daejonggyo devoted everything to recovering the national spirit. Efforts were made to unite the nation with the spirit of Dangun, such as restoring Gaecheon-jeol, using Dangun era names, and enshrining the portraits of Dangun. They restored the parish and perfected the doctrine. Focusing on educational issues, he spread the importance of Korean Studies by opening lectures at the University of Korean Studies. The central figure in these efforts was Yoon, Se-bok, the religious leader. His death and the decline of Daejonggyo were like the end of the national spirit. Daejonggyo, which had returned to Korea, developed a movement to restore the national spirit, but the results were overwhelmed by foreign dependent forces. Today’s society emphasizes citizens rather than people, foreign languages rather than Korean words and writings, foreign cultures more than our culture, and Western history more important than our history. The appearance of Daejonggyo, which emphasizes the value of the nation, will be a teacher on the other hand of Donghak and Cheondogyo.