In present-day Yukatan, Maya divinities and spirits regularly conform to this five-point pattern of the cosmos. The balamob or jaguar- protectors,'4 the babatunob or sky- bearers, and the chakob or rain gods are all fourfold beings associated with the four directions. The jaguar- protectors are the most intimately involved because they operate at the level v, the In the Classic system, the Chakob, the K'awilob, the Pawahtunob, and many others were also fourfold gods. 

This quincunx view also has a part in healing a Maya house of afflictions. Hanks describes how Yukatek shamans use their crystals, their "stones of light," to discern where evil is located in the domestic space. Called a "solar," this space includes all the buildings and grounds inside the family's stone-walled enclosure. First, the shaman "fixes earth," hetz luum, because it is the earth that is in need of treatment, irrespective of the location of the afflicting spirit within the yard. He causes his crystals to "dawn" or become illuminated so that he can see something he calls butz' or "smoke" inside them. This "smoke" identifies the afflicting spirit and "corners" it in one of the four corners of the house-lot space. To contain this evil, and then force it out of the family space, he raises guardian spirits in the four cardinal directions by pointing out the boundary stones to each guardian, except for the one who resides in the place where the evil spirit is "cornered." When the shaman is ready, he gets the guardians to "drop" the evil spirit and to cast it out into the wilderness where it can be locked into an abandoned underground place called a chultun As we shall see, the conjuring of spirits is a very ancient Maya practice indeed.
    Centering the world is thus a way of re-creating a spatial order that focuses the spiritual forces of the supernatural within the material forms of the human world, rendering these forces accessible to human need. Because centering the world requires movement to, from, and around the designated center point, the processional route humans use to define the center is as important as the center itself. The traditional label "ceremonial center," whether it refers to modern places like the town of Zinacantan in Chiapas or to the pyramids and plazas of the ancient cities, accurately reflects the function of these places. These locations are not so much centers for ceremony as they are centers because of ceremonies performed in them by ritualists who center the world each time they create sacred space and open the portals to the Otherworld.
    This work of creating centers, of marking off their corners, of encircling them in order to "bind" them up, of moving in and out of them, has an effect on the shape of time as well as space. The ancient Maya were experts in discerning complex and intricate patterns of repetition and symmetry in both human time and cosmological time the movements of the planets across the house of heaven. They codified these patterns into dozens of calendrical cycles. The days when these cycles overlapped formed a matrix of complex ritual in which the rhythms of village life, elite politics, intercommunity warfare, trade, and interactions with Otherworld beings played themselves out. The famous Maya fascination with time is no more than a preoccupation with discerning and codifying the patterns that give time and space meaning.
Condensed and adapted from http://www.mc.maricopa.edu by Roberto Rivas Bastidas