The Pohon Beringin represents the three levels to the Malay cosmos, with fishes, serpents, or crocodiles at the bottom level representing the lower Waterworld; land animals like monkeys or elephants in the middle level representing the earth; birds at the top level representing the Skyworld. This tripartite division maps on to 5. Kayangan (Skyworld), 1 Dunia (earth) and 6 Dasar Laut (Waterworld) of the more complex Malay Cosmology as laid out by Md. Salleh Yaspar. In this syncretic premodern Malay Cosmology that integrates all previous ontologies with that of Islam, 5. Kayangan is consonant with Syurga and 6 Dasar Laut with Neraka, above and below the 1 Dunia, respectively.
This structure arguably underpins the story of Haji Batu whose ship went down while crossing the fearsome Pusat Tasek, as he was journeying to perform the Haj, Haji Batu clung to the Pokok Pauh Janggi and drew himself up on 7 nails that he drove into the tree. When he reached the top, he attached himself to the Burong Roc (Garuda) and flew Westward on his Journey to Mecca. (see Walter William Skeat’s Malay Magic). The climbing up the 7 nails can be seen as being an analogy for rising from the seven realms of Hell (the 7 nails could equally represent the seven levels of Heaven of course, or both (seven is a number of multilayered cosmological and soteriological significance) and the flight of the Burong Roc, for an ascent into the Skyworld.
In fact, in the sufi understanding of being, which is based on the Quranic Jihad al-nafs (battle agains the self), there are seven nafs or states of desire through which the adept must rise. The lowest state is Nafsi Ammara, a manifestation of the animal soul in man. In Nafsi Lawwama man hears the voice of his conscience and tries to resist carnal desires. Nafsi Mulhima is when man receives direct instructions from his Lord. In Nafsi Mutmainna, man is freed of self-indulgence and finds peace and tranquility in a state of piety and obedience to the Lord. Nafsi Radiyya is when man accepts all that happens without any resentment or pain, and when good and bad become equal to him. In Nafsi Mardiyya man assumes the Divine Attributes, leaving behind the material realm, and finally, in Nafsi Safiyya, man reaches the purity of perfect harmony.
https://ejournal.um.edu.my/index.php/MJPVA/article/view/13970/9368
https://sufipathoflove.com/seven-levels-of-being/
The Koboi Project 
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