Because the point has almost no mathematical content, what has been said about it is mostly philosophical, and traditions that reason about origins have found it useful for exactly that reason: it is the smallest thing that can be said to exist at all.
The Pythagoreans called the unit the monad and treated it as the source rather than as a member of the number series. One is not so much the first number as what numbers are made of. Later Greek writers extended the idea into geometry: the point generates the line, the line the surface, the surface the solid, so the whole of extension unfolds from something unextended. The scheme reaches its most influential form in Neoplatonism, in the idea of an ultimate One that is beyond number and from which all multiplicity proceeds.
In Hindu tantra the bindu occupies the centre of the Sri Yantra, the point on which the nine interlocking triangles converge. Commentators in the Shri Vidya tradition describe it as the concentrated seat of the deity and the condition before duality, and meditation on the diagram is described as a movement inward toward it. The same word names the dot marking nasalisation in Indic scripts and the mark worn on the forehead, and the shared vocabulary is not incidental to how the tradition talks about it.
A saying circulated widely in Sufi literature has Ali declare that he is the dot beneath the letter ba, the point that opens the Quran's first formula. Its attribution is not established and scholars generally treat it as later material, but the image itself, all revelation compressed into a single mark, shows how far the figure has been pushed.
What these have in common is not a shared doctrine. It is that a tradition wanting to speak about an origin which is not itself made of parts has very few images available, and the point is the obvious one.