Beginning with an exploration of the Taino concepts of the movements of the Sun, the Earth, the World of the Dead, and the function of Bohitu (Medicine Man/ Shaman/ Brujo) and then moving to an exploration of the Kongo concepts of the movements of the Sun, the Earth, the World of the Dead and the function of the Nganga (Medicine Man/ Brujo), we can see that the concepts although different in some ways, resonate in many more ways. Finally we can look at a simple firma used today and see the “progeny” (if you will) of these two Spiritual Roots.
We need to begin with a solid understanding that the cross/ roads/ 4 directions symbol is a universal symbol upon this Earth, utilized by countless Traditions as a Sacred representation of Earth and Spirit. The elaborateness of the symbol varies from Tradition to tradition but the central principles are very similar if not the same.
A depiction of the Taino understanding of the 4 Positions of the Sun: 
In this image, the four positions of the sun are shown in the four cardinal directions*, although we have to acknowledge that “north” and “south” could perhaps more accurately be seen as “above” and “below”. The basic form is a cross (not christian at all), with a vertical axis and horizontal axis. The vertical axis is embedded within a depiction of a cosmic tree (Ceibe being its physical counterpart in the Caribbean). This tree denotes at the same time the structure of the “worlds” and is also representative of the Ancestral Tree of Humanity and the Ancestral Tree of Life! The tree has its roots in “COABEY” (World of the Dead), its trunk extends through the CEMETERY (Campo Santo) and its branches extend up to the Sky.
Beginning in the East, the Sun is in its position of Rising. The East is also the direction of Rains, specifically Hurricanes. Two different constellations are related to this point, the Pleiades (related to Frogs and Children) and the Big Dipper (known as the “Big Dog”). Both, at separate times relate to rainfall, the Pleiades to the rains of May (which are important for the seedlings) and the Big Dog to the more violent Hurricanes of September/ October. The bird associated with these Rains is the Hummingbird.
The Sun then rises to its Zenith (or the north direction*). At this point it is associated with the position and world of the Cacike. The Cacike is associated with the Sun, the Daytime, Gold, anything bright, the Wind and Fire, the Male principles, the Sky (Turey) and with the Eagle (the high flying bird of the sky). The Cacike’s energies and abilities derive strongly from the influence of Yokahu (the Male Energy of Creation) who is dominant in the World of the Day.
In the West the Sun sets. The turkey is associated with this point. Turkeys can fly, roost on trees, prefer the forest but they are also very adapted to running on the ground. This signifies a transition from Day (Sky) to the world of the night which is more “Earthy”. Once the Sun is no longer visible the World that was previously illuminated is now mostly dark (depending on the Moon) but it is definitely always Shadowy. This is the realm of Guabancex (the Female Principle of Creation).
When the Sun is in “the South*” (or perhaps more accurately “below the Earth”) the human experience now comes into the realm of Guabancex. This is the domain of the Bohitu. The Bohitu is connected to the Night, the Female principles, the Moon, the Caves, the Dead, Funeral Rites, The Spider, the Bat and especially Snakes. It is said that the Cemis will come to the aid of a Bohitu in the form of Snakes. Prior to healing a sick person the Bohitu would put black ash on his face (significant for the fact of its color and the fact of it being the remains of what was once life (is now death)). The bird in this position is the Owl (Mucaro), who of course prefers the Night. The Owl relies more on its Hearing rather than its sight, whereas its opposite, the Eagle relies on its superb sight.
*In the context of Taino Spirituality the designations of the Sun’s positions in North and South (above and below) is a use of the cardinal points that does not seem to be entirely valid. We prefer the visualization of “above” and “below” as being a clearer designation, the Sun is above during the Day and below during the Night. there is a point that can be made that from the perspective of the Caribbean the Sun appears to have its focal point in the South, therefore to be coming from it’s location in the South and then traveling towards the north during the day to return the South during the Night. This is a point that requires that we contemplate more deeply the actual natural phenomenon of the Sun’s travel throughout the night-day cycle. The Bohitu has the ability to stand within the world of the Living and access the wisdom, knowledge and influences of the Dead. He can speak to the Dead and he can Hear the Dead! He stands within the Earthly “cemetery” speaking to the Dead and advising and healing the Living. In this depiction we see him standing at the crossroads of Sky and Earth, Life and Death, Fire and Water, Wind and Earth.
A depiction of the Kongo 4 Moments of the Sun: 
In this image we see the path of the Sun (reflected in the Path of a human being) traveling from birth to death and continuing to birth once again. There is the mountain signifying the Earth (Ntoto) and the mirror image in the world of the Dead signifying the Earth of the Dead (Mpembe) seen as white clay. The Waters of Kalunga separate the worlds.
Beginning again in the East, the place of birth the Sun rises, the human being is born and begins her process of maturing and education. At the Sun’s Zenith we see the Essence of Creation Nzambi Mpungo. This signifies the prime of life, the full blossoming of creative abilities and accomplishments. This is the North, Noon, Male Energies, and the Sky. Proceeding to the West, this signifies the process of dying (death) Here the sun sets and the human dies and moves into the world of the Waters, the world of the Dead. Finally in the South we see the Sun below the horizon, this is the position of the Female Energies, Midnight, and the Ancestors. Here the Soul rejuvenates and returns to have another experience within the body of a descendent or becomes a physical feature, a stone, mountain, waterfall, river and so on. The spiral within the center of the cosmogram signifies this cyclical journey of the Soul.
Again with the Kongo the Nganga (brujo) accesses the world of Kalunga, the world of the Dead, and is able to speak to and hear from the Ancestors. The Nganga stands at this cross roads, just as the Bohitu does. Both work within the realm of the Female Energies of the Night, Darkness, Creative Potential which is unlimited, and can bring these out to the light of Day where the Creative Potential becomes Creative Expression and Accomplishment.
Here is an image of a simple Palo Firma (signature): 
This evolved within the Caribbean, it did not come across the Waters but developed in this continent, with (we maintain) the influence of the Indigenous People of the Caribbean (Taino and so on)! Here again we see a correspondence in the lower part of the firma with the Waters, representing the world of the Dead. We see the Sun and Moon in the upper quadrants, as well as the Winds. The “lengua” extends down because the brujo is speaking to the Dead. We trust that the influence of both the Kongo and Taino can easily be seen in this firma. The nganga or bohitu stands upon the firma written in white chalk (relates to white clay of mpembe) and makes Trato (agreements) in this sacred space, where both the “Heavens” Sky and “Ancestors” Earth are witness. He stands between the realms of Life and Death relating to them both, and the consequences of the moment extend into both realms. The perspective of Taino and Kongo can never be approached as identical, but the similarity of understanding, especially with regards to the abilities and functions of the nganga and bohitu are striking!
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Response to Question:
It is not so much 4 suns, it is the sun in the four positions which not only reflect the daily cycle of the movements of the Earth in relation to the Sun but also reflect the cycle of the soul from birth through death into the world of the Ancestors. There is also the changing positions of the sun throughout the year from the winter solstice to the spring equinox, to the summer solstice to the fall equinox which also represent changing positions of the sun in reference to the horizon.
In terms of the cycle of the soul, death is not the end of the experience, death begins a travel into another realm (realm of the Ancestors) where the soul cleanses of negativity and impurities leading to another re-birth. The four moments of the Sun indicate continual cycling, continual renewal and continuous evolution. Death is equated to the setting sun, birth to the rising. The Sun's position below the horizon symbolizes the soul within the world of the dead and the Sun's position above the horizon symbolizes the soul at the height of its expression within the world of the living (physical world/ dimension). The key concept being that death is a "transitory" state just as living is, both being states or processes within the whole cycle of Living-Dying-Living.
The four positions of the Sun also reflects the four principles/ points/ directions/ polar opposites through which Nsambia resonates in manifesting the form and processes of creation, life and death, time, space, movement, evolution. They represent the unfolding of creation, the manifestation of the intertwining of life and death and rebirth, the four evolutionary positions which ensure that the whole spiritual entity stays intact. Included in the representation is gravity, magnetism, bonds within atoms etc which weave life together into the complex tapestry it is as well as the process of the creative forces of reproduction which allow life to continue to express within the physical world.
It is also the line where we stand to make the decision to elevate ourselves in consciousness awareness right from within the Mpungo that holds us all up. This is the point where we can exercise our intelligence, our consciousness, our wisdom to further develop our understanding and our ability to take action, manifest, express the essence and power of our soul, because all the possibilities and energies to raise our consciousness from the slumber of mediocrity to the wisdom of the Ancestors is present. When we stand in front of our Fundamentos. Nkisis, Cemis, we are standing upon this line with all the potentials that are present. It is for us to extend our thinking, our exploration and our initiative to truly interrelate with these potencias for the purpose of evolution, progression, and awakening. Here is where we hold up that which holds us up.
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Response to Question:
It is not so much 4 suns, it is the sun in the four positions which not only reflect the daily cycle of the movements of the Earth in relation to the Sun but also reflect the cycle of the soul from birth through death into the world of the Ancestors. There is also the changing positions of the sun throughout the year from the winter solstice to the spring equinox, to the summer solstice to the fall equinox which also represent changing positions of the sun in reference to the horizon.
In terms of the cycle of the soul, death is not the end of the experience, death begins a travel into another realm (realm of the Ancestors) where the soul cleanses of negativity and impurities leading to another re-birth. The four moments of the Sun indicate continual cycling, continual renewal and continuous evolution. Death is equated to the setting sun, birth to the rising. The Sun's position below the horizon symbolizes the soul within the world of the dead and the Sun's position above the horizon symbolizes the soul at the height of its expression within the world of the living (physical world/ dimension). The key concept being that death is a "transitory" state just as living is, both being states or processes within the whole cycle of Living-Dying-Living.
The four positions of the Sun also reflects the four principles/ points/ directions/ polar opposites through which Nsambia resonates in manifesting the form and processes of creation, life and death, time, space, movement, evolution. They represent the unfolding of creation, the manifestation of the intertwining of life and death and rebirth, the four evolutionary positions which ensure that the whole spiritual entity stays intact. Included in the representation is gravity, magnetism, bonds within atoms etc which weave life together into the complex tapestry it is as well as the process of the creative forces of reproduction which allow life to continue to express within the physical world.
It is also the line where we stand to make the decision to elevate ourselves in consciousness awareness right from within the Mpungo that holds us all up. This is the point where we can exercise our intelligence, our consciousness, our wisdom to further develop our understanding and our ability to take action, manifest, express the essence and power of our soul, because all the possibilities and energies to raise our consciousness from the slumber of mediocrity to the wisdom of the Ancestors is present. When we stand in front of our Fundamentos. Nkisis, Cemis, we are standing upon this line with all the potentials that are present. It is for us to extend our thinking, our exploration and our initiative to truly interrelate with these potencias for the purpose of evolution, progression, and awakening. Here is where we hold up that which holds us up.
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