Introduction

Ākāsha (आकाश) means sky or cosmos. Yoginī (योगिनी) means Goddess Yogini. Thus, Ākāsha Yoginī (आकाश योगिनी) is the goddess who resides in Ākāsha (sky, space, or cosmos) or the goddess who is the Shakti from which the sky or space manifests. She is the fundamental Shakti of Ākāsha or sky.

Ākāsha Yoginī has three main forms. In her rajasic form, she is Ākāsha Yoginī. In her tamasic form, she manifests as Ākāshacarī Vajra Yoginī, and in her sattvik form, she is Vyomā Devi, also known as Vyomakeshī. All three forms are connected with the sky. Here, the sky does not just imply the visible sky but the entire space or cosmos.

Ākāsha Yoginī is a very significant goddess and is regarded as the most secretive goddess. Just as the universe holds many secrets and mysteries, Ākāsha Yoginī is a goddess who also holds the secrets of the universe. Her Shakti, secrets, wisdom, and knowledge cannot be fully known. This is the reason she is also known as Param Guhya, or “the most secretive one.”

As per Maha Siddha Ishaputra, no one knows the complete hidden knowledge within Ākāsha Yoginī Vidyā. However, without the sadhana of Ākāsha Yoginī, one cannot understand the Vidyā Tattva (the essence of wisdom) or the secrets of the universe.

It is said that one who receives the empowerment of Ākāsha Yoginī, no matter where they take rebirth, will always be drawn to the knowledge of the cosmos. They will continue their journey to discover hidden wisdom and will eventually understand the origin of the universe and the secrets behind it—not just of outer space but also of the inner sky of consciousness. Such a person will inevitably come to know the origin and mysteries of the mind and consciousness. The mind is known as Buddhyākasha, or “the sky of the mind,” which operates as images, reflections, and particles. Its secret knowledge lies in Ākāsha Yoginī Vidyā.

Ordinarily, one might misunderstand and think that Yoginī goddesses are related to yoga in the physical sense. However, Yoginī goddesses are called Yoginīs because they are always in union with their Shiva or Brahma. Regardless of where a Yoginī resides, she is abheda (undifferentiated) from her Bhairava. She is always in union, or yoga, with the Bhairava Tattva.

The Shakti who is not in union (yoga) with her Bhairava, or who is in separation (viyoga) from Bhairava, is known as Apūrna or incomplete. Therefore, for such Shaktis, one performs a ritual to honor their Shiva or Bhairava before approaching the Shakti. This is like a journey from Shiva to Shakti or from Shakti to Shiva.

However, for Yoginīs, such a ritual is unnecessary because they are always in union with their Shiva. They are abheda, or undifferentiated, from their Shiva or Bhairava. Performing a ritual for a Yoginī inherently implies the ritual of her Shiva, as they are undifferentiated. In Tantra, while we do honor their Shiva, it is done as a symbolic gesture and not as a compulsory ritual.

Origins

According to the Siddha Dharma Āgama-Nigama tradition, when Bhagwati Kurukulla once asked Svacchanda Bhairava about the origin of the infinite sky or space, she inquired: “From where does this Ākāsha (sky/space) manifest, and who controls or manages it?”

Lord Shiva responded to the goddess, explaining that her confusion arose because of her birth in human form. He added that to understand the origin and nature of Ākāsha, she must realize her Self, as Ākāsha is the expanse of Shakti, and she herself is that Shakti. He then asked the goddess to measure or comprehend the expanse of the universe.

To assist her, Lord Shiva empowered the goddess and bestowed Shaktipath (spiritual transmission) upon her. With this empowerment, the goddess ascended into space in her avadhūta (nude) form and dissolved herself into the vastness of space. She then realized that space, time, and the entirety of creation were her own Self.

After this realization, the goddess attempted to return to her original form. While she succeeded in taking her previous form, her head began to shake uncontrollably, as if it was about to fall off. Lord Shiva then intervened, chopping off her shaking head and wearing it as a necklace. The goddess subsequently manifested a new head.

Lord Shiva explained to the goddess that it is impossible to completely comprehend Ākāsha, as it is her fundamental form. He explained that when she tried to understand the limitless, infinite space with her limited form, it exceeded the capacity of her physical body. As a result, he took her original head and replaced it with a new divine head.
According to Maha Siddha Ishaputra, in the Āgama-Nigama tradition of Siddha Dharma, it is revealed that the goddess obtained 108 secret teachings and forms of wisdom.

Each time she received a new secret knowledge or empowerment, she had to discard her previous head. This process led to her manifesting 108 new heads. Lord Shiva, in turn, wears these 108 heads or skulls as a necklace, representing the 108 secret traditions of wisdom that he bestowed upon her.
Among these heads, the 7th skull in Lord Shiva’s necklace is specifically associated with Ākāsha Yoginī.
In another time and space, Ākāsha Yoginī manifests from the form of Vajra Yoginī and resides in her maṇḍala as the tamasic Ākāshacarī Vajra Yoginī.

When Goddess Durga was fighting against the asuras and dānavas, numerous Shaktis manifested from her form. One such manifestation was Vyoma Rupā, also known as Vyomakeshī and Vyomacāriṇī. She is the sattvik form of Ākāsha Yoginī.

History

According to Maha Siddha Ishaputra, in Kaulantak Peeth, Mahā Siddha Kāla Vyāla Nātha Jī was deeply curious about space. Mahā Siddha Kāla Vyāla Nātha used to run a gurukul where many students studied under him. Once, a remarkable celestial event occurred: comets were passing through the sky, accompanied by a spectacular meteor shower. The students, intrigued by the phenomenon, asked Mahā Siddha Kāla Vyāla Nātha Jī about it. However, despite consulting astronomical and astrological references and texts, he could not find any information or knowledge pertaining to the event.

Wondering what he would teach his students in the absence of such knowledge, he decided to journey to the Himalayas to seek answers from his guru. Upon reaching the Himalayas, he discovered that his guru was in maha samādhi (deep meditative absorption). Unable to learn directly from his guru, he continued his search for knowledge related to space and the comet-meteor event and journeyed toward Mount Kailash.

Mahā Siddha Kāla Vyāla Nātha Jī returned from Mount Kailash with the profound Ākāsha Yoginī Vidyā. There is no record in the oral tradition that indicates from whom he learned this vidyā at Mount Kailash. After acquiring the knowledge, he performed sadhana (spiritual practice) of Ākāsha Yoginī Vidyā. Empowered by Ākāsha Yoginī herself, who appeared from the cosmos, he was granted knowledge about the event. He discerned which part of the universe the comet and meteors originated from. He then shared this knowledge with his students and encouraged them to undertake the sadhana of Ākāsha Yoginī.

While the oral tradition does not provide details about the exact origin of the comet or meteor, it is known that Mahā Siddha Kāla Vyāla Nātha Jī concluded that the Earth was not in danger from this celestial event. He passed on this understanding to his students.

This tradition of Ākāsha Yoginī Vidyā thus became prevalent in Kaulantak Peeth, starting with Mahā Siddha Kāla Vyāla Nātha Jī. Later, another Maha Siddha, Ganachakra Nātha, and Mahā Siddha Koshira Nātha expanded the tradition by introducing the bhakti mārga (path of devotion) to Ākāsha Yoginī. Mahā Siddha Koshira Nātha developed a system of pañcopacāra (five ritual offerings), Tantric rituals, and yogic meditations dedicated to Ākāsha Yoginī.

Before this system was introduced by Mahā Siddha Koshira Nātha, students focused on both bahiryāna (external exploration) to discover Ākāsha Yoginī Vidyā in outer space, and antaryāna (internal exploration) to discover her in the subtle or inner realms. However, after the establishment of Mahā Siddha Koshira Nātha’s system, the tradition shifted away from bahiryāna and exclusively focused on the inner or sūkṣma journey to realize Ākāsha Yoginī.

Through the efforts of these two Maha Siddhas, Ākāsha Yoginī Vidyā continued to flourish within Kaulantak Peeth. Many siddhas have since mastered this vidyā, which remains an oral tradition. Even today, Kaulantak Peeth preserves this wisdom tradition, ensuring that the sadhana and rituals of Ākāsha Yoginī continue.

Ākāsha Mātā Temple

An old temple of Ākāsha Yoginī is near the bridge in Aut, Mandi, Himachal Pradesh where at present time she is worshipped as Goddess Durga in sattvik form.

Ākāshacarī Vajra Yoginī

In another time and space, Ākāsha Yoginī manifests as an aspect of Vajra Yoginī and resides in her maṇḍala as the tamasic Ākāshacarī Vajra Yoginī. While she resembles a Dakini by nature, her unique self-experience during manifestation elevates her to the status of a Yoginī. Vajra Yoginī, the goddess of tamas, embodies the transformative and mystical qualities of the Yoga, Aghora, and Vama traditions.

Within the Vajra Yoginī Maṇḍala, Ākāsha Yoginī takes the form of Ākāshacarī Vajra Yoginī, residing in her avadhūta (nude) and tamasic form. This form represents transcendence of worldly norms and aligns with the tamasic qualities often associated with fierce deities. As a Tantric deity, Ākāsha Yoginī in all her manifestations embodies a fierce and wrathful nature, known as krodha unmatta rūpa (the enraged and ecstatic form).

Ākāshacarī Vajra Yoginī is a highly significant form of Vajra Yoginī, whose wisdom tradition is integral to the Hlāda Kāmikā Vidyā of Vajra Yoginī. This Vidyā represents the sacred knowledge or wisdom that brings bliss and delight through divine longing and desire. The Hlāda Kāmikā Vidyā encompasses ten forms of Vajra Yoginī, with each form representing a step toward spiritual transformation and enlightenment.

Accomplishing Hlāda Kāmikā Vidyā is essential to achieving eligibility for deeper practices within the profound realms of Vajra Yoginī Tantra. It is through this tradition that practitioners cultivate the capacity to embrace and transform tamasic qualities into a path of ultimate bliss and liberation.

Maha Siddhas Of Ākāsha Yoginī

In Kaulantak Peeth, there are eighteen Maha Siddhas who are responsible for preserving and propagating the Vajra Yoginī and Ākāsha Yoginī Vidyā. All these Maha Siddhas have also held the title of Kaulantak Nath. It is through these Maha Siddhas that the tradition has been passed forward in the guru-disciple lineage.

According to Maha Siddha Ishaputra, some acharyas have even associated Vayuyāna Vidyā (space exploration sciences) with Ākāsha Yoginī Vidyā. It is said that mercury was transformed using alchemical techniques to create gutika (a mystical substance), which aided in flying from one place to another. This was an integral aspect of Ākāsha Yoginī Vidyā.

Additionally, Ākāsha Yoginī is considered a goddess associated with bājigari or Kotuka Vidya (the mystical art of mind-reading and other tricks.

Tradition

In Kaulantak Peeth, one creates a manḍala or round wooden disc with various ritual ornaments and does rituals on it as ākāsha manḍala. One makes various shapes using flour on this wooden disc. In the center of this disc one makes symbol of peacock or swan at times. After making such an ākasha manḍala one does rituals and offers various traditional offerings and then covers it with veil of red translucent fabric and leave it as an offering to Ākāsha Yoginī on a higher ground.

Shamans would do practices around this offered ākāsha manḍala. When the lamps made of flour on this ākāsha manḍala extinguishes, shaman would create a fire with wood logs standing and leaning on each other in a triangular form like a camp fire pyramid.

Then various offerings of bali is made on this fire itself by the shaman. Ākāsha Yoginī is known to be bali pryā or one who likes bali offerings. In this fire, one gives bali offerings of herbs to Ākāsha Yoginī. For example brahmi, guggal, aloevera , soapnuts etc. Ākāsha Yoginī like other 64 Yoginīs like big citrous fruit or himalayan galgal as well. This too is cut and its pieces are offered the pyramid fire as well as on akasha manḍala or as other ritual offerings to Ākāsha Yoginī.

Shamans would sit and medite around this fire. Dhwaj or flag is symbol of Ākāsha Yoginī. A pole is established near the fire and covered with broccade and other fabrics completely. It is said to be purifying.
All Yoginis who reside in ākāsha come under Ākāsha Yoginī. Therefore to please them one offer such clothes or flags often tied to tre es, waterfalls and such place. Even mauli or sacred thread is tied in similar way.
One makes danauli or sweet double chapati or bread and halwa and offered in sky in different direction to please Ākāsha Yoginī.

Sacred MaṇīMukha of Ākāsha Yoginī

There is a small sacred mukha (face) of Ākāsha Yoginī in the Kurukulla Temple of Kaulantak Peeth. This mukha is established at the top of the temple. Except for certain qualified Bhairavas, who perform rituals during special occasions, it is ordinarily not permitted for anyone to approach this sacred manimukha of Ākāsha Yoginī.
The mukha is taken out or revealed only during special occasions or specific sadhanas (spiritual practices).

Ākāsha Yoginī Mahā Manḍala

In Kaulantak Peeth, a manḍala or round wooden disc is created, adorned with various ritual ornaments, and used for performing rituals as the Ākāsha Manḍala. Different shapes are made on this wooden disc using flour, and at the center, symbols such as a peacock or a swan are often drawn. After preparing the Ākāsha Manḍala, rituals are performed, traditional offerings are made, and the manḍala is covered with a veil of red translucent fabric. This manḍala is then placed on higher ground as an offering to Ākāsha Yoginī.
Shamans practice rituals around this offered Ākāsha Manḍala. When the lamps made of flour on the manḍala extinguish, the shaman lights a fire using wood logs arranged in a triangular structure, resembling a campfire pyramid.

Various offerings, or bali, are then made into this fire. Ākāsha Yoginī is known as Bali Pryā (one who favors bali offerings). Bali offerings include herbs such as brahmi, guggal, aloe vera, and soapnuts. Like the other 64 Yoginīs, Ākāsha Yoginī also enjoys offerings of large citrus fruits, such as the Himalayan galgal. These fruits are cut into pieces and offered both to the pyramid fire and to the Ākāsha Manḍala as part of the ritual offerings.
Shamans sit and meditate around this fire. The dhwaj (flag) is a significant symbol of Ākāsha Yoginī. A pole is erected near the fire and is fully covered with brocade and other fabrics. This pole is said to have a purifying effect.
All Yoginīs who reside in Ākāsha are considered to fall under the domain of Ākāsha Yoginī. To please these Yoginīs, offerings of clothes or flags are often tied to trees, waterfalls, or other sacred locations. Even mauli (sacred threads) are tied in a similar manner.

As part of the offerings to Ākāsha Yoginī, danauli (sweet double chapati or bread) and halwa are prepared and offered to the sky in different directions to honor and please her.

Oral Tradition

Until now, even as this is being documented on Siddhapedia, the tradition of Ākāsha Yoginī has remained an oral tradition. There is no written scripture for this practice. The Ākāsha Yoginī Vidyā explicitly guides practitioners not to write down the wisdom of Ākāsha Yoginī, ensuring it remains an oral tradition.
To preserve this wisdom tradition and make it accessible for future generations, Kaulantak Peeth, in collaboration with IKSVP, has decided to document this knowledge in an audio format. This audio recording will retain the oral nature of the tradition and will be preserved exclusively for practitioners within Kaulantak Peeth.
However, it will not be accessible to the general public. Instead, it will be safeguarded in audio format within the Siddha Library, ensuring that only eligible Bhairavas, Bhairavis, and Ācharyas have access to it. These select practitioners will continue to keep the essence of the Ākāsha Yoginī Vidyā wisdom tradition alive.