Etymologies, meanings, and definitions of spiritual, religious, and philosophical words beginning with the letter Z.
or Zoroaster, the founder of Zorostrianism and author of the Yasna Haptanghaiti and the Gathas. The name comes from the Avestan language, Zaraϑuštra composed of zarat which means golden, and uštra which means star, light, camel. זרתוסטרא Zarathustra in Hebrew comes from the word זרע tzara, "seed," לִזרוֹת le'zeroth, "scatter, disperse," indicating an intiate who "sows the seed" of spirituality (Matthew 13:18-32); זרת zereth, "pinkie," which in ancient palmistry or chiromancy was the finger associated with Mercury, Hermes; רא Ra at the end of the name signifies the Solar Diety of Egypt; זר Zer, "foreign," זרות zaruth, "strangeness," for any solar initiate, before complete purification and resurrection of the psyche, is a stranger to the land of God; can also indicate being a stranger to the "rabble" as taught by Friedrich Nietzsche in Thus Spoke Zarathustra, for as mentioned in that text, humanity views hermits of the Ninth Arcanum, specifically Zarathustra, as "thieves":
The saint laughed at Zarathustra and spoke thus: "Then see to it that they [humanity] accept your treasures. They are suspicious of hermits and do not believe that we come with gifts. Our steps sound too lonely through the streets. And what if at night, in their beds, they hear a [solar] man walk by long before the sun [Christ] has [fully] risen [within the initiate]—they probably ask themselves, Where is the thief going?
The name זרתוסטרא Zarathustra also possesses interesting etymological meaning in the word לִסְטוֹר le'setor, "to slap," which was a Zen method for spiritual masters to reprimand their naive, spiritually-unconscious disciples, and expresses the strong, controversial and confrontational character of Nietzsche's fictional depiction of the Persian Prophet.
also Zauir Anpin (Hebrew (זֵיר אנפִן) Literally, the "Lesser Countenance." In Greek, the Microprosopus. The fourth Parsuf ("face") is Zeir Anpin. Zeir Anpin is represented by the sephiroth Chesed, Geburah, Tiphereth, Netzach, Hod, Yesod: these six Sephiroth together form what we call the Zauir Anpin, the child of Abba and Aima, "the Son of the Arick Anpin, the Father." The Monad, Zeir Anpin is the Son of Arik Anpin, the Glorian. Zeir Anpin has to develop in himself all the 13 AEons or Sephiroth (10 manifested and 3 unmanifested) with the assistance of Adam Kadmon (Kether, Arick Anpin), the first manifestation of the Ain Soph.
(Sepher ha Zohar, ספר הזהר, "Book of Splendor" from Hebrew זֹהַר meaning splendor or radiance) A deeply important Hebrew scripture in the tradition of the Kabbalah.
"The Zohar, the most ancient Hebraic book which is the foundation of the Kabbalah and the Old Testament..." - Samael Aun Weor, Tarot and Kabbalah
"The Sepher ha Zohar ["Book of Splendor"] presumably was written by Simeon ben Jochai, a disciple of Akiba. Rabbi Simeon was sentenced to death about A.D. 161 by Lucius Verus, co-regent of the Emperor Marc Aurelius Antoninus. He escaped with his son and, hiding in a cave, transcribed the manuscript of the Zohar with the assistance of Elias, who appeared to them at intervals. Simeon was twelve years in the cave, during which time he evolved the complicated symbolism of the "Greater Face" and the "Lesser Face." While discoursing with disciples Rabbi Simeon expired, and the "Lamp of Israel" was extinguished. His death and burial were accompanied by many supernatural phenomena. The legend goes on to relate that the secret doctrines of Qabbalism had been in existence since the beginning of the world, but that Rabbi Simeon was the first man permitted to reduce them to writing. Twelve hundred years later the books which he had compiled were discovered and published for the benefit of humanity by Moses de León. The probability is that Moses de León himself compiled the Zohar about A.D. 1305, drawing his material from the unwritten secrets of earlier Jewish mystics." - Manly P. Hall, The Secret Teachings of All Ages (1928)
"Moses de Leon could not be the author or the forger of the Zoharic works in the XIIIth century, as he is accused of being, since Ibn Gebirol gave out the same philosophical teaching 225 years before the day of Moses de Leon. No true Kabalist or scholar will ever deny the fact. It is certain that Ibn Gebirol based his doctrines upon the oldest Kabalistic sources, namely, the "Chaldean Book of Numbers," as well as some no longer extant Midrashim, the same, no doubt, as those used by Moses de Leon. But it is just the difference between the two ways of treating the same esoteric subjects, which, while proving the enormous antiquity of the esoteric system, points to a decided ring of Talmudistic and even Christian sectarianism in the compilation and glossaries of the Zoharic system by Rabbi Moses. Ibn Gebirol never quoted from the Scriptures to enforce the teachings (vide I. Myer's Qabbalah, p. 7). Moses de Leon has made of the Zohar that which it has remained to this day, "a running commentary on the . . . Books of the Pentateuch" (ibid.), with a few later additions made by Christian hands." - H.P. Blavatsky, The Secret Doctrine (1888)