In an age of national catastrophe and looming war, two poet-prophets—Adam Mickiewicz (1798-1855) and Charles Péguy (1873-1914)—experienced the Divine not as escape from history but as its innermost demand. This paper places them in explicit dialogue to illuminate a shared model of political mysticism: the poetic dialogue with God that transforms personal mystical encounter into collective political vocation. For Mickiewicz, the "dark times" of Poland's partitions and exile became the site of Christological messianism. In Dziady Part III and The Books of the Polish Nation and the Polish Pilgrimage (1832), he portrayed Poland as the crucified Christ of Nations whose redemptive suffering would liberate Europe. Influenced by Andrzej Towiański's mysticism, his Collège de France lectures fused prophetic vision, national martyrdom, and political action—until French authorities silenced him for this divine-political fusion. Half a century later, Péguy—socialist turned Catholic mystic—lived the same dialectic amid the Dreyfus Affair and on the eve of the Great War. His dictum from Notre Jeunesse (1910)—"Everything begins in mysticism and ends in politics"—and his mystery plays on Joan of Arc (Le Mystère de la charité de Jeanne d'Arc, 1910) reveal a parallel incarnational logic: the Divine enters history through suffering, fidelity, and embodied charity. Joan emerges as the mystical-political icon who refuses the corruption of politique by fidelity to the original mystique. Reading Mickiewicz through Péguy's lens shows how both poets discovered the Divine in the darkness of their age: in exile, national humiliation, and sacrificial death. Their poetry serves as the privileged space of dialogue—between the suffering nation and God, between mystic and citizen. The comparison reveals a modern yet deeply Christian political mysticism that rejects quietist withdrawal and secular ideology, insisting that authentic encounter with the Divine issues in historical responsibility.