In the abyss of limitless primordial potential any and all creation begins with the philosophic and principial One. This one action, one moment, or one qualitative thought vibrates in the most subtle fabric of pre-creation and is reflected and emanated to material existence. We can meditate upon this as how water ripples from a point; it ripples across the surface, but its effect extends to the depths at more subtle degrees of influence. In the primordial abyss, however, there are no physical forces to limit the radial expansion, and thus the ripple and its subtle influence extend indefinitely.
Geometrically speaking, Pythagorean Unity is the radius of our allegorical ripple, whether it be 1 or 1 billion, or 1 infinity; the unit itself is arbitrary. This first circle is a purely conceptual abstraction, it is only veiled in the symbol “circle” for us to understand it as the source for transmitting certain universal geometric Principles. The area of such a circle with a radius of Pythagorean Unity will always measure Pi; it is here where we are presented with our first transcendent principle of universal geometry, the relation of any ray to its origin and radial extent through Pi. This potential for primordial “circle” and the encoded principles of Pi and Pythagorean Unity corresponds to the Kabbalistic world of Atzilut, the realm of divine Principles.
The emanation process begins with the reflecting of the radius of Pythagorean Unity from the source point to the implied circumference of the conceptual circle. As a result of the reflection, the polar axis of the ray is shifted so that the source point is no longer the origin of the ray, it is instead a radial limit. It is the inversion of the compass so that the needle is now at the circumference instead of the center. From here a second circle is created replicating the first. This reflection of “circle principle” to create “circle symbol” is the first stage of creation occurring in the Kabbalistic world of Beriah, the realm of Creation. This process is repeated a total of three times resulting in four interlinked circles, or the four Kabbalistic worlds (Atzilut, Beriah, Yetzirah, and Aziyah). Each progressive circle is in principle less “pure” than the preceding one as it moves further and further away from the source.
The formation of the material universe takes place in Yetzirah, the third emanated world. Our geometric allegory represents this with six equal circles formed from their intersections along the circumference of the central Yetzirah circle. These six circles centered on the circumference of Yetzirah are to understood as the six dimensions of space in the universe.
From the center of Yetzirah a bounding Macro-Circle is formed, this is the circle and cycle of the formed universe. This Macro-Circle encompasses the three lower worlds reflected from Atzilut, and the circles along the circumference of Yetzirah. Taken together the seven circles encased within the Macro-Circle are understood as the seven days of creation, the seven planets, and the seven alchemical metals of the formed universe.
Since the inner circles measure a radius of Pythagorean Unity (1), the Macro-Circle doubles the inner circles and measures a radius of Pythagorean Dyad (2). This is symbolic of the universe where the One expresses itself through polarity and multiplicity. The diameter of the circle is 4 representing the totality of the four worlds as well as the bounding forces of the four classical elements within the formulated universe.
The process of creation is further symbolized by the macrocosmic Hexagram formed by the intersection of the inner circles to the Macro-Circle and repeated again at a microcosmic scale within the Yetzirah circle. The Hexagram is the first perfect polygon that can be inferred and created from purely circular geometry, it is a process akin to the “squaring of the circle” and is only fitting that it happens in the circle attributed to Yetzirah as the world of Formation.
Note that the first conceptual circle of Atzilut is not encased within this Macro-Circle; however, this outer circle connects the source to the circumference of the final circle of Aziyah. This exemplifies the Alef-Tau (or Alpha-Omega) principle whereby the source and final manifestation are, despite the perceivable polarities and multiplicities, One. In Kabbalistic terms, while the source Point is Keter, it’s very realization implies Malkut as the beginning cannot exist without the end, nor can a Crown exist without a Kingdom.
At this stage the central axis mundi, or Middle Pillar, is realized in the vertical diameter of the Macro-Circle connecting Keter to Malkut and extending through the four worlds. Within the Macro-Circle, the four “worlds” intersect at six locations. These six intersections are the six Sefirot of the left and right pillars (Chokmah, Binah, Chesed, Gevurah, Netzach, and Hod). This leaves the centers of the lower circles as the Sefirot of the Middle Pillar.
The center of the second circle (Beriah) heralds the point of separation of the lower worlds from Atzilut, it is the abyss that divides the realm of pure Principles from the manifestation of those principles in Symbol(Beriah), Form (Yetzirah), and Action (Aziyah). This center is therefore the non-sefirot Da’at. The center of the Yetzirah circle, and center of the Macro-Circle and consequently the formed universe, and also the only point that the three lower circles share, corresponds to Tiferet as the Solar Principle of the Kabbalistic Tree. This leaves the center of the Aziyah circle as Yesod, the foundation of the formed world and entry point into the Yetzirah circle.
The creation of the four worlds, results in three places of convergence between the worlds. These Vesica Pisces articulate yet another principle of Sacred Geometry. Given that the radius of each circle measures 1, the width of each of the Vesica Pisces measures the irrational sacred number √3. In traditional Kabbalah these three horizontal “paths” correspond to the three Mother Letters of the Hebrew alphabet (Shim, Alef, Mem) and consequently with the three elements of creation (Philosophic Fire, Ruach/Logos, and Philosophic Water). These three Mother paths are also the three planes over which the source point is reflected to create the four “circles” of the Kabbalistic worlds. In our geometric metaphor, as in Kabbalistic philosophy, these three Mothers/Elements are the very principles through which the One structures creation.
Moreover, the Mother letter paths and consequently the Sefirot connected by these paths relate to the Macro-Circle through yet another irrational and sacred number, Phi. For example, Netzach falls at the Phi ratio between Hod and the point where the plane of the Mim path intersects the outer Macro-Circle. Each Sefirah of the left and right pillars shares this transcendent relationship between its opposite Sefirah and the Macrocosmic circle.
This brings us to the end of this post. There is nothing to wrap up as this geometric meditation on the process of creation is not intended to be an explanation of anything. It is what it is; an exploration of transcendent geometric principles within a Kabbalistic framework. It is one of many ways to unveil the transcendent truths of our universe.