Feminine divinities were invoked at the beginning.
Here is the place where it becomes clear that this is not the usual question of a god who is identical with the yogin, but also of his consort, so that the yogin transforms himself into a feminine being, into the consort of the god, even at the beginning of the experience.
This god is described as yogini, i.e., the corresponding feminine. If he imagines his body as that of the devatâ, this is the blessedness that belongs to the body.
If he says: Shrî Heruka aham, I am the holy Heruka, he should meditate on every syllable of the mantra, identifying himself with the god of the ritual so as to become a dyad, i.e., a form both feminine and masculine. ~Carl Jung, Psychology of Yoga and Meditation, Page 69
In Mahâyâna Buddhism Târâ is a female bodhisattva.
She plays an important role in Tibetan Vajrayana Buddhism, where she is understood as the bodhisattva of compassion and action representing the female aspect of Avalokiteśvara.
She has been venerated as a Tantric goddess since the seventh century. As Hindu goddess she is worshipped in Shaktism. ~Psychology of Yoga and Meditation, Page 64, Fn 230