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intensity created by stylized lighting that fills the landscape with brightness, and at other<br />

times by a pervading mist that envelops the royal palace. The result is the creation <strong>of</strong> a<br />

dreamlike sensation as all three techniques affect normal perception by rendering characters<br />

and environments remote and weightless.<br />

The otherworldly sensation created by the combination <strong>of</strong> pastness and altered<br />

perceptual elements is not affected by the present tense dialogue between Siddhartha and the<br />

other characters, as this fails to create immediacy due to the theatrical aesthetic <strong>of</strong> the set,<br />

costumes and make-up, which emphasize the staged nature <strong>of</strong> the images. To conclude the<br />

analysis <strong>of</strong> the reality status <strong>of</strong> Little Buddha, it is worth considering Grodal's observation<br />

that when a film portrays the co-existence <strong>of</strong> real and unreal situations, 'the change <strong>of</strong> focus<br />

<strong>of</strong> attention may highlight the systems <strong>of</strong> reality-representation" (Grodal 1997: 35). This view<br />

reflects the concept that the mise-en-scene <strong>of</strong> Little Buddha is designed to make viewers<br />

switch between two levels <strong>of</strong> perception, and reinforces this chapter's argument that the<br />

gradual effacement <strong>of</strong> the boundary between the two narrations constitutes the film's essence<br />

- reflecting an intention to get viewers to re-experience and relate to the marvellous in the<br />

way that a child readily welcomes even extraordinary events as real. Consequently, viewers<br />

become accustomed to sequences in which the three children take part in Prince Siddhartha's<br />

narration, such as the scene where the children first view their reflections in a illusionary<br />

pond, are shaken by a howling wind and a sea storm, before eventually playing with a<br />

cascade <strong>of</strong> flaming arrows transmuted into a cascade <strong>of</strong> petals.<br />

A dual process <strong>of</strong> viewer identification<br />

This dual cognitive scheme is emphasized by the existence <strong>of</strong> a dual process <strong>of</strong> identification<br />

- as outlined in Murray Smith's work - which serves the tw<strong>of</strong>old purpose <strong>of</strong> the film; this<br />

consists <strong>of</strong> introducing viewers to, and arousing their interest in, Buddhist principles and<br />

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