In the Rosicrucian Beacon, Dec. 2000, The Hieroglyphic Monad of Dr. John Dee by Paul Goodall, FRC.

Theorem 1: ... the simple representation of things is achieved by the line and circle, but a circle cannot manifest without a line, and a line cannot come into existence without a point, a monad...

Theorem 2: The monad represents the initial point of creation out of which the universe manifests itself, followed by projection into a line (rectilinear movement), and then the formation of the circle (circular movement).

The circle and the line came into existence together. The point, the monad that he speaks of, is a “point in infinity” – which is a concept we cannot clearly define in terms of the concept of this Creative Will, that we call infinity. For in order to speak of a point that emerges, we have to already have a division of the infinite oneness, else it could not emerge. So the point, the circle and the line emerge together.

The description of the circle emerging has been illuminated in the Ari in the concept of the Tzimtzum – the withdrawing of the Divine. From that emerges the circle. One could explain it with the “Arich Anpin”, the large face is the one that faces the Divine. It is also the long face, in that it is the stepping down from the infinite to the finite – a rather long ladder, one might say even perhaps an infinite one! The other side of the face, the lower end of the Arich Anpin is the one that faces this world, us. It appears to us as a point, for we are finite, therefore there must be a beginning and an end to everything in this world – else it is no longer a finite world. The point which is the lower face of the Arich Anpin, is the upper face of Zeir Anpin – the small face. Also because it is far smaller journey from the point of the finite to the manifold manifestations of the finite, even if we measure it in billions of light years. It has an end, and thus we know it must have a beginning. And so Zeir Anpin takes the point of Arich Anpin, which is as broad as a circle, encompassing the space that the Divine has withdrawn from, in order for the creatures of creation to emerge – both big and small, tall and tiny, clever or dumb, wise or stupid, strong and weak – and fashions, becomes the design of each one of them.

The line is created by the movement of Shechina through everything. That is why the Sages say that everything is alive because of the Breath of God. And every breath, She breathes out into that circle, that space of creation. That is why He is merciful, because he keeps all alive. Just as the breath enters through the mouth, and then via the lungs is distributed around the body, so the breath of God enters the point and is distributed around the space by certain paths – or lines – which determine the structure of that space in the 4D manifold that we are in.

For in reality, there is no such thing as a line. Always it must consist of a set of points that have a certain connection, a path that they follow. If these points are sufficiently close together, they constitute a line. Could one not say the same thing about a circle. Not at all. That is because a circle defines an inner space, and the border is there, not as a line, but as a demarcation of its extent – which being space, this skin is to all intents and purposes continuous.

One could think of a point as a one dimensional element. Thus it has no mass, no representation, it is only a position, a place in space. If there is movement, then one traces this position with a line. That line then defines a space, that becomes the circle. The circle could be thought of as a larger point then. A point that has “spacial presence” (spence?) or “spacial mass” (spass?)