When, following what biographers have termed the 'factory year', Simone Weil experienced what she called her 'three mystical moments', she did not, however, choose to embrace a solely contemplative life, nor did she turn a blind eye to political matters. For the S.Weil of her early writings, the whole political challenge was to respond harmoniously to the relationship between the community and the individual, that is to say, to enable the individual to retain their autonomy, in the Kantian sense of the term, whilst participating in collective life. However, the integration of spirituality into her later writings places great emphasis on a spiritual realisation which, to attain a state of saintliness, must undergo a radical detachment from the 'self'. Although she regards saintliness as the human vocation par excellence, S.Weil continues to maintain the idea that the individual must retain its autonomy in relation to the community. If these two seemingly contradictory positions can be held coherently, it is because Weil distinguishes the sacred character inherent in every authentic spirituality from the political manifestations that claim to represent it. This distinction does not assert that religion is separate from social life; far from it. Proof of this can be found in the various studies Simone Weil devotes to symbols and to the means of imbuing earthly existence with the light of the supernatural. It rather signifies a refusal to resort to any coercive means - of which there may be many - in order to convey the religious message. We will therefore see how the preservation of the individual, coupled with the distinction between the political and the religious - two pillars of political modernity - can, according to Weil, provide the political means for everyone to achieve spiritual fulfilment. And what if, despite appearances, modernity were to be the age of the saints?