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From the twelfth to the sixteenth century, when Buddhism, itself deeply infected with Tantrism, was disappearing, Śâktism was probably the most powerful religion in Bengal, but Vishnuism was gaining strength and after the time of Caitanya proved a formidable rival to it.
The fact that all the medieval and modern reforms look back for their ideals to the earlier and purer Aryan faith, might of itself afford sufficient proof of this, but we have also abundant evidence which is direct. In the Rig Veda there is little polytheism, and no idolatry. There is no doctrine of caste, no base worship of Siva with the foul enormities of Saktism.
Some critics seem to imply for their statements are not very explicit that Śâktism formed part if not of the teaching of the Buddha, at least of the medley of beliefs held by his disciples. But I see no proof that Śâktist beliefs that is to say erotic mysticism founded on the worship of goddesses were prevalent in Magadha or Kosala before the Christian era.
This worship which in my opinion should be called Śâktism rather than Tantrism combines many elements: ancient, savage superstitions as well as ingenious but fanciful speculation, but its essence is always magic. It attempts to attain by magical or sacramental formulæ and acts not only prosperity and power but salvation, nirvana and union with the supreme spirit.
They point to its refined and philosophic aspects; they see in it the worship of a goddess, who can be as merciful as the Madonna, but yet, since she is the goddess of nature, combines in one shape life and death. May not the grosser forms of Śâktism be perversions and corruptions of an ancient and higher faith?
The Jains were powerful in Gujarat and Rajputâna. In Bengal Śâktism and moribund Buddhism were not likely to engender new enthusiasms. But in a few centuries the movements inaugurated in the south increased in extension and strength.
In India, robbers, murderers, gamblers, prostitutes, and maniacs all have their appropriate gods, and had the Marquis de Sade been a Hindu he would probably have founded a new tantric sect. But though the details of Śâktism are an unprofitable study, it is of some importance to ascertain when it first invaded Buddhism and to what extent it superseded older ideas.
Until the sixteenth century Hinduism was represented in those regions by Śâktism, which was strong among the upper classes, though the mass of the people still adhered to their old tribal worships. The first apostle of Vishnuism was Śaṅkar Deb in the sixteenth century. He preached first in the Ahom kingdom but was driven out by the opposition of Śâktist Brahmans, and found a refuge at Barpeta.
Śâktism also was not evolved from ancient Brahmanism but is different in tone from Vishnuism and Sivaism. Whereas they start from a movement of thought and spiritual feeling, Śâktism has for its basis certain ancient popular worships. With these it has combined much philosophy and has attempted to bring its teaching into conformity with Brahmanism, but yet remains somewhat apart.
Yet this was matched by the influence of the Sankhya philosophy, which assigned to Siva a male and female dualism, a doctrine which finally plunged Hinduism into deepest degradation. It brought about a new development known as Saktism, and the still later and grosser literature of the Tantras. In these, Hinduism reached its lowest depths.
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