In the Koranic text given above the term as-saffat literally designates the birds but symbolically refers to the angels (al-mala’ikah), and thus the first line signifies the constitution of the celestial and spiritual hierarchies. [NA: The word saff, "rank," is one of the many that have been suggested as the origin of the word sufi and tasawwuf (Sufism). Although this derivation does not seem to be acceptable from the purely linguistic point of view, it is nonetheless true that, like many other derivations of the same kind, it does represent one of the ideas actually contained in these two terms, for the "spiritual hierarchies" are essentially identical with the degrees of initiation.] The second line denotes the struggle of the angels against the demons, the celestial powers against the internal ones, that is, the opposition between the higher and the lower states. [NA: This opposition exists in all beings in the form of the two tendencies, one upward and the other downward, called sattva and tamas in the Hindu tradition. It is also what is symbolized in Mazdeism by the antagonism between light and darkness, personified by Ormuzd and Ahriman.] In the Hindu tradition this is the struggle of the devas against the asuras and also, according to a symbolism that comes very close to the symbolism of our theme, the fight of Garuda against the Naga which is, moreover, none other than the above-mentioned serpent or dragon. Garuda is the eagle, and elsewhere his place is taken by other birds such as the ibis, the stork, or the heron, [NA: See, in this connection, the remarkable works of Charbonneau-Lassay   on the animal symbols of Christ (in Le Bestiaire du Christ). It is necessary to point out that the symbolic opposition between the bird and the serpent exists only as long as the serpent is seen in its malefic aspect. In its benefic aspect it is sometimes united with the bird as in the figure of Quetzalcohuatl in the ancient American tradition. On the other hand the combat between the eagle and the serpent is also mentioned in Mexican myths. In connection with the benefic aspect we may recall the biblical text "Be ye therefore as wise as serpents and harmless as doves" (Matt. 10:16).] all enemies and destroyers of reptiles. Finally, in the third verse, the angels recite the dhikr, which normally means the recitation of the Koran   — not, needless to say, the Koran expressed in human language but its eternal prototype inscribed on the Guarded Tablet (al-lawh al-mahfuz), which stretches from heaven to earth like Jacob’s Ladder throughout all the degrees of universal existence. [NA: As regards the symbolism of the book, with which this is directly connected, see The Symbolism of the Cross, Chap. 14.] Similarly, in the Hindu tradition, it is said that the devas in their struggle against the asuras protected themselves (acchandayan) by reciting Vedic hymns, which, for this reason, were given the name of chandas, a word that denotes rhythm. The same idea is contained in the word "dhikr," which, in Islamic esoterism, is used of the rhythmic formulas that correspond exactly to Hindu mantras. The repetition of these formulas is intended to bring about the harmonization of the different elements of the being and to cause vibrations that, by their repercussions throughout the whole hierarchy of the states, are capable of opening up a communication with the higher states. This is, moreover, generally speaking, the essential and primordial purpose of all rites. Essays: The Language of the Birds by Rene Guenon