It is remarkable how in the course of a few weeks, both Olcott and the Sri Lankan activists could identify how the visiting Theosophists’ insights and skills could be utilized in the island. Olcott spoke of his admiration of Buddhism. Blavatsky attracted and entertained crowds with her occult power displayed through “angel bells and embroidered handkerchiefs.” The national leaders ensured that the powers that be in the British Colony -- the administrators and Christian missionaries -- took note of the foreign resource now supporting them, a White Buddhist raising his voice in favor of Buddhism and Buddhists and airing their grievances. Olcott was so encouraged and enthused by his newfound mission that he came to the island over and over again as many as twenty times. His last visit was just a few weeks before his death on February 17, 1907.

Olcott needed Sri Lanka as much as Sri Lanka needed him. This symbiotic relationship proved to be mutually beneficial. Olcott found in Venerable Hikkaduwe Sri Sumangala Nayaka Thera, the Principal of Vidyodaya Pirivena or Buddhist College (as it was then referred to often) an inspiring Buddhist prelate who could vouch for the White Buddhist’s competence to be a spokesman for Buddhism. Highly respected and recognized for his erudition and leadership by the British administration and equally held in high esteem by both the Sangha and laity, Venerable Sumangala was at the helm of the national and religious revival movement. Thus his friendship and support was an asset for what Olcott planned to do nationally for Sri Lanka and internationally for Buddhism and Theosophy.

For Sri Lankan activists, Olcott was indispensable especially as he could impress the British and the Christian missionaries and could intercede effectively on behalf of Sri Lankan interests with the colonial masters in London. But the relationship was not without friction. Olcott’s  “Yankee impatience and efficiency” made him a difficult person to deal with. He had a knack for calling a spade a spade and annoying and antagonizing people. He would write to a Buddhist prelate a rude letter saying, “Get ready for my visit by not running away.” Yet, a fruitful spirit of cooperation grew between them because Olcott’s genuine commitment to further the interests of Sri Lankan Buddhists was recognized and acknowledged without reservation.
 
Olcott had at least two projects of his own and Sri Lanka had a contribution to make in both: the first was the publication of the “Buddhist Catechism according to the Sinhalese Canon.” It was not an easy task for him to get the approval of Venerable Sumangala whose guarantee of authenticity was sorely needed for the book to be accepted. A major problem was that Olcott had his own view of the sumnum bonum of Buddhism, namely Nibbana. At one point even the friendship between him and Ven. Sumangala was at stake. But the worldwide diffusion of the book in many editions and its impact as one of the earliest books introducing Buddhism to an international audience highlighted the benefit of their cooperation.

The other project of Olcott, which was internationally as effective, was the “Fourteen-point Platform on which all Buddhists could agree.” This pioneering effort to introduce an ecumenical approach to the three traditions of Buddhism and its geographical ramifications is a significant achievement of Olcott. The credit for opening this dialogue, which over a century has brought Buddhist traditions together in cooperative action,. goes to the White Buddhist. So also were the steps he took in Sri Lanka to unify monks of different sects or administrative units and get them to cooperate.

Olcott’s plan for Sri Lanka to achieve national and religious revival was the promotion of Buddhist education through a network of prestigious schools similar to those through which professionals and administrators were trained by Christian missionaries. The national leaders, too, had given priority to schools but in the Sinhalese medium. Olcott’s proposal was to establish English medium schools with the curriculum attuned to cultural and religious ideals. Fund-raising was taken up in earnest. In an especially designed multipurpose wagon he toured the island reaching remote communities and mobilizing a wide range of supporters. But he was soon disappointed in that these tours could not be done other than during week-ends and no Sri Lankan had volunteered to be of full-time help. He threatened to abandon the project and return to India where he was in the process of setting up headquarters for the Theosophical Society.

A young man of 17 years of age who had just received an appointment in the government service heard of Olcott’s disappointment. Named David, he was the son of a successful businessman and had received a good secondary education in English through a most prestigious Christian school and also the Royal College of Colombo. Madame Balvatsky had a hand in equipping David with skills and insights, which prepared him for a stupendous career of religious, educational and social service as “Anagarika Dharmapala (Homeless = Celibate, Protector of Virtue).” With Venerable Sumangala as the spiritual guide and Dharmapala as a dedicated Man Friday, Olcott succeeded in establishing the Buddhist Theosophical movement as a veritable engine of Buddhist educational development of Sri Lankan. Olcott attracted a number of equally devoted young educators from U.S.A. and U.K. as well as from different ethnic groups of the island to set up and manage Buddhist English schools established in Colombo, Kandy, Galle and elsewhere. Over the last two decades these schools, which have grown to be among the most prestigious national institutions, have celebrated their centennials.

Two other contributions of Olcott to Sri Lanka’s national development are also acknowledged. He was responsible for the leadership roles of his two protégés, who excelled in religious and political services to the nation.  Anagarika Dharmapala carved out for himself a parallel path with the Mahabodhi Society as the first ever international Buddhist forum. As a delegate to the first Parliament of World’s Religions in 1893 in Chicago, he spearheaded a missionary movement, which took Buddhism back to its homeland, India. Dharmapala had been a pivotal figure in the spread of Buddhism in the world and the credit for much of his work goes to Olcott.

The other protégé was Sir Don Baron Jayatilake, who began his career as an educator in the school system that Olcott established. But, in due course, he assumed an active career in national politics and achieved the highest position of political eminence that a Sri Lankan could achieve under British colonial rule as the leader of the legislature and chair of the board of ministers. There is no doubt that the Olcott planted in the first generation of national leaders seeds of independence, which through a process of nonviolent constitutional reform, made Sri Lanka a free nation in 1948.

Apart from these, the Buddhists remember his services in fashioning the six-colored flag under which all Buddhists in the world identify themselves today. His successful negotiations in London with colonial masters to have the birthday of the Buddha declared a national holiday as well as to clarify the plight of the Buddhist community under colonial rule are equally recalled with gratitude.

 For these most spectacular achievements, Sri Lankans have reserved their ever-lasting gratitude to Olcott. Schools and streets are named after him and hundreds of thousand travelers to Colombo pass his statue in front of the capital’s main railway station. Schools celebrate the Olcott Day to offer him merit from religious services. “Olcott” is among the popular first names that Buddhist parents give their sons. Books and articles on him are regularly published. Postal stamps are issued in his honor from time to time. Olcott is verily a household word among the Sinhala Buddhists of Sri Lanka. Brought up from my tender years to value and emulate Olcott in his services to Buddhism, in particular, and national independence, in general, my first novel FREE AT LAST IN PARADISE  is an attempt to perpetuate his memory.

His death centennial on February 17, 2007 is to be observed nationwide in Sri Lanka especially with religious ceremonies culminating  in the customary wish: “ May he attain the ultimate bliss of Nibbana.”

Ananda W.P. Guruge
University of the West
Rosemead, Los Angeles County
California, U.S.A.