Zâ (this, here, in this place); while still in this world, it alludes to witnessing (the Real).
Zâ! Zâ! Lâ zâ! Here, the first zâ signifies the Essence (Zāt), the second zâ signifies the essence of knowledge, and the third zâ signifies the Essence of the Real (God). There is no zâ, nor is there lâ (no good). How does lâ exist? Only lâ exists. If you say, "tawhid (the oneness of God) manifests from that Ilâ (from that 'no')," then you have made the Essence into two Essences (Zāteyn). How can something from which an Essence manifests not be Essence? Zâ is Essence, but it is not Essence. How did the ahfā (the most hidden thing) become manifest, and where did it hide?
There is no eyne (where), mâ (what), or zâ. Eyne cannot encompass it. For both manifestation is by His creation, and eyne is by His creation. If you say, "tawhid (the oneness of God) is valid through Him," how can this be valid for you? What becomes of you? What is done and what is said are the effects of the grace of the Essence, and because they are accidental (they arise later). Things that are accidental do not contradict (with Him). How can something that bears accident not be substance? That which is joined with body cannot be anything other than body. Let us return to mâ (what)... Mâ encompasses the content; ḥā encompasses what is said and the burdens that are borne. (Tawāsin, 212)
zâcir) Zâcir is the preacher of Allah found in the qalb (the heart) of the mu'min (believer). It is a light cast into the heart, calling it to the Real (God). (Istilāh, 534; Kāshānī, 55; Jāmiʿ, 85)
(See also: khāṭir/khawāṭir or khaṭra/khaṭarāt)