Around 900-1100 CE, there was a flowering of circular temples with 64 goddesses, mostly ranged around the interior enclosure. They stood in the open air, because these temples are roofless. The article I've posted below gives the most exhaustive listing of the Chausath (64) Yogini temples that I've seen so far, along with other valuable information. .

"There are 11 extant Chausath Yogini temples found across India out of which two are in Odisha, five in Madhya Pradesh, three in Uttar Pradesh and one in Tamil Nadu. The most prominent ones are Hirapur, Ranipur Jharial, Khajuraho, Bhedaghat, Mitauli, Dudahi, and Rikhiyan. Yogini images have been discovered from Shahdol, Hinglajgadh, Lokhari and Naresar.

"It is a well-known fact that the yogini temples found in the Indian subcontinent are hypaethral; that is, they are structures without roof or superstructures. The temples are also peculiar for their circular ground plan (rectangular ground plans have only been found in Khajuraho, Badoh and Rikhiyan). There have been different interpretations for the circular plan and roofless structure. One of the most prominent ones being that the temple plan resembles the circular platform on which a Siva linga resides. The keyhole-like structure is the smallest of all Chausath Yogini temples. The open-air circular temple has been attributed to 9th–10th century AD, and is considered one of the earliest of all-extant Chausath Yogini temples found across India. Despite its historic importance, this temple remains understudied.

"The period between the 9th–10th centuries is widely believed to be one of correction and amendment in Hindu tantra from ritualistic excesses to moderation. Here the transition does not mean a sudden change, but a steady process by which a former tradition not only altered but also continued and acquired newer connotations in a different socio-religious context that gave way to widespread architectural and sculptural proliferation.

"Hirapur Yoginis also emerged at the cusp of this widespread tantric monumental proliferation. Each yogini temple is symptomatic of regional variations which reflect the unique traditions of the area where it is located (Dehejia 1986: 94). There are certain aspects of the temples that are common. Most of the yogini temples are located in remote areas. For example, the temple of Ranipur Jharial is located several miles away from the nearest town (1986: 103). The temple of Hirapur is extremely isolated, with the only way to access it being through one small dirt lane (Gadon 2002: 33)."

https://www.sahapedia.org/yoginis-and-bhairavas

Kamini ("she of desire") from Hirapur Yogini temple.

"[The Hirapur] temple is located between Bhubaneshwar and Puri—Ekamrakshetra and Prurshottamakshetra, both known to be prolific centres of tantrism in their times—in the Hirapur village of Khurda district, Odisha. The temple is built of coarse sandstone blocks with laterite in its foundation. The yoginis are carved out of fine-grained grey chlorite. The inner walls of the temples have 64 niches with 60 yoginis still in place. [The faces of many have been destroyed.]

"When it comes to Hirapur Chausathi Yogini Temple, there is neither any epigraphical nor any textual evidence giving the exact date of the establishment of the temple. According to an 11th century Oriya text Ekamracandrika, the temple at Hirapur was one of the Shakti pithas of Ekamra (Bhubaneshwar), which sounds like the interpretation of a non-follower. [Shaktī pītha refers to sanctuaries said to have been where pieces of the goddess Sati's body fell, and have attributes of her womb, head, heart, etc.] There isn’t any reliable information about its early history giving any insight into the purpose of this particular temple.

Maybe built by a queen? "Some of the academic literature produced in Odisha point to the possibility that this temple might have been constructed by Queen Hira of Bhaumakara dynasty and the village takes its name from the queen’s (Mahapatra 1953: 25). However, any evidence connecting this temple and the ruling Bhaumakaras hasn’t been available.

"Most prominent among the temple building activity of the Bhaumakara was the Vaital Deul Temple of the late 8th century in Bhubaneshwar. The barrel-vaulted Vaital Deul is a Kapalika shrine. A fearsome Camunda as the godhead is enshrined in the temple along with seven Matrakas—Brahmani, Mahesvari, Kaumari, Vaisnavi, Varahi, Indrani and Shivaduti. Also accompanying them are Virabhadra, Ganesa, Kubera, Varaha, Nagaraja and two skeletal bhairavas.

"Though this hasn’t been proven substantially by the scholars, it cannot be denied that some of the prominent tantric temples of Odisha were constructed during the reign of Bhaumakaras. The Bhaumakaras who came to power in the 8th century AD after replacing the Sailodbhavas, ruled over all of Odisha except the north-western region of Dakshin Kosala.

""In the words of Shaman Hatley (2007: 18), ‘with the increasing significance of Yoginis in the Purana corpus, the Yogini temples in fact appear to mark the entry of these deities into a wider religious domain, beyond the confines of the esoteric tradition - to the point that their ritual mandalas are translated into monumental circular temples.’

"The temple plan resembles a yoni patt on which a Siva-linga rests. The temple rises to a height of 27.3 metres from above the ground and a diameter of 30 feet. The temple is made up of coarse sandstone with a base made of laterite. The temple though of a much lesser height than the monumental temples of Bhubaneswar, has a pabhaga and jangha. The pabhaga is devoid of any decoration.

"The outer wall of the jangha consists of nine unadorned niches containing the nine ferocious female guardians called katyayanis. The lowly built entrance to the temple is guarded by two dvarapalas [door guardians]. Inside the temple is a central shrine with eight niches, out of which four are occupied by yoginis Ajita, Suryaputri, Vayuvina (one empty niche dedicated to now lost image of Yogini Sarvamangala); the other four niches are occupied by the four bhairavas [fearsome deities]."

Yogini Chandika from Hirapur. Many of these goddesses have literally been defaced, or chunks of the sculpture have been chopped off; some of them were removed entirely.

"The use of chlorite as the material for sculpting the yoginis has imparted a distinct beauty to the yogini sculptures. The artful chiselling of each element ranging from the distinct hairstyles and jewellery to the smooth, glistening skin has given way to a unique visual vocabulary. Some of these delicately-carved yoginis have a smile on their faces which adds to their enigma, while some of the others are grotesque. What is evident from the pantheon of Chausath Yogini is that female divinisation lies at the crux of it, and the presence of these yoginis comprises one of the most historically significant facet of their cult.

"There are various lesser-known theories which present the architecture of the Hirapur Chausathi Yogini Temple in a different light. One of them being that the cosmological programme of the temple is akin to a mandala, where strategically placed yoginis like Varahi, Kaumari, Mahamaya and Chamunda denote various energies within a mandala. The temple seems to follow a mandala plan in a way that concentric circles are formed when Siva at the centre inside the inner sanctum is roundly surrounded by four yoginis and four bhairavas. The next circle is formed by the nine katyayanis and two dvarapalas.

"It is the only yogini temple which has sculptures on its outer wall. There are nine feminine images, identified as the ferocious katyayanis surrounding the exterior walls along with two male guards flanking the passage; these dvarpalas have been identified as bhairavas. Inside the enclosure, there is a rectangular central shrine housing Ekapadabhairava (also known as Jhamkarabhairava) (Donaldson 1985: 1053)."

She places more emphasis on the bhairvas (wrathful gods) that what I've seen before, but the centering of Shiva was going on. Many Kali temples in southern India are in fact add-ons to Shiva temples, like the famous one in Chidambaram.

A beautiful drummer, labeled as Narāyanī, from Hirapur

There's more in the article, mostly about the sun god, time, calendars, and directions, but veering away from the goddess symbolism. Below are some photos from other sources showing the circular layout of the temples, in this case Chausath Yogini Temple at Mitavli, Morena. First the exterior:

Then the interior:

Aerial view of the 64 Yogini temple at Bheraghat, Madhya Pradesh, below:

Arudi Yogini, with sow-head, Bheraghat, below:

Savatomukhi Yogini, Bheraghat, below:

Bibhatsa Yogini, with tusks, Bheraghat, below:

Chandika Yogini, another wrathful form, and also one of the few old goddesses, Bheraghat:

Side view of the Yoginis at Bheraghat highlights the very large breasts that are typical of Indian sculpture, which decreed canonical proportions.

Also at the Bheraghat Chausath temple is this famous relief of Tantrikas adoring the Yoni, a word that means "origin" but is broadly applied to vulva and vagina.