d billowy clouds which lie between them.
Other _motifs_ are shown by the broad bands of blue and rose and green
which appear at the base of the bell, and the meandering lines of white
and yellow which quiver across them are probably produced by a rippling
arpeggio accompaniment.

In these three Plates only the form created directly by the
sound-vibrations has been drawn, though as seen by the clairvoyant it is
usually surrounded by many other minor forms, the result of the personal
feelings of the performer or of the emotions aroused among the audience
by the music. To recapitulate briefly: in Plate M we have a small and
comparatively simple form pourtrayed in considerable detail, something
of the effect of each note being given; in Plate G we have a more
elaborate form of very different character delineated with less detail,
since no attempt is made to render the separate notes, but only to show
how each chord expresses itself in form and colour; in Plate W we have a
still greater and richer form, in the depiction of which all detail is
avoided, in order that the full effect of the piece as a whole may be
approximately given.

Naturally every sound makes its impression upon astral and mental
matter--not only those ordered successions of sounds which we call
music. Some day, perhaps, the forms built by those other less euphonious
sounds may be pictured for us, though they are beyond the scope of this
treatise; meantime, those who feel an interest in them may read an
account of them in the little book on _The Hidden Side of Things_.[1]

It is well for us ever to bear in mind that there is a hidden side to
life--that each act and word and thought has its consequence in the
unseen world which is always so near to us, and that usually these
unseen results are of infinitely greater importance than those which are
visible to all upon the physical plane. The wise man, knowing this,
orders his life accordingly, and takes account of the whole of the world
in which he lives, and not of the outer husk of it only. Thus he saves
himself an infinity of trouble, and makes his life not only happier but
far more useful to his fellow-men. But to do this implies
knowledge--that knowledge which is power; and in our Western world such
knowledge is practically obtainable only through the literature of
Theosophy.

To exist is not enough; we desire to live intelligently. But to live we
must know, and to know we must study; and here is a va