Shrines and sacred places occupy a very significant position within the religious imagery and practices of Polish Catholics. The officially recognized Catholic shrines in Poland number more than 800. Among them the most popular and perceived as a “national shrine” is the Jasna Góra monastery in Częstochowa. In my chapter I will focus on the symbolic space of Jasna Góra during the 1980s, and during post-communist and contemporary times showing how its space has been shaped, remade and lived by Polish Catholics within a period of transformation. On the one hand I will analyze the growing “nationalization” of a religious space of this Marian shrine. On the other hand I will show the “trans-national,” “European” and ecumenical elements which have been added to Jasna Góra within the last years due to a growing number of international visitors welcomed in this traditionally “Polish-national” shrine. As a counterpart to historically established Jasna Góra shrine I will analyze space and practices related to a relatively new Marian shrine located in a small village of Licheń in central Poland. Within the last 30 years the Licheń shrine and its popularity grew to such an extent that many Polish Catholics started to see it as a second “national shrine” comparable to, or even more important than, Jasna Góra. The Licheń shrine grew rapidly from a small area around the local parish church to a huge 76-hectare “religious-national theme park” surrounding the biggest basilica in Poland, erected in the year 2004. The vast park consists of various sacred places hidden in beautifully trimmed gardens. Statues, landscapes (e.g.an artificial 25-metre high “Golgotha Hill”), memorial monuments, and chapels cover not only the story of a sacred place, but also recall various Polish-national themes connected with a mythologized “national history” as well as contemporary political and social debates. In this comparative analysis of two of the most popular Polish Catholic sacred spaces I will emphasize that making and remaking of sacred spaces within the period of transformation mirror various competing and complementing trends of 'lived religion' in contemporary Polish society and reveal changes in the practices and expectations of visitors to shrines, which are nowadays perceived as religious, national but also touristic centres.