inite temporal duration
but timelessness, then eternal life belongs to those who live in the
present. Our life has no end in just the way in which our visual field
has no limits.

6.4312 Not only is there no guarantee of the temporal immortality of the
human soul, that is to say of its eternal survival after death; but, in
any case, this assumption completely fails to accomplish the purpose
for which it has always been intended. Or is some riddle solved by my
surviving for ever? Is not this eternal life itself as much of a riddle
as our present life? The solution of the riddle of life in space and
time lies outside space and time. (It is certainly not the solution of
any problems of natural science that is required.)

6.432 How things are in the world is a matter of complete indifference
for what is higher. God does not reveal himself in the world.

6.4321 The facts all contribute only to setting the problem, not to its
solution.

6.44 It is not how things are in the world that is mystical, but that it
exists.

6.45 To view the world sub specie aeterni is to view it as a whole--a
limited whole. Feeling the world as a limited whole--it is this that is
mystical.

6.5 When the answer cannot be put into words, neither can the question
be put into words. The riddle does not exist. If a question can be
framed at all, it is also possible to answer it.

6.51 Scepticism is not irrefutable, but obviously nonsensical, when it
tries to raise doubts where no questions can be asked. For doubt can
exist only where a question exists, a question only where an answer
exists, and an answer only where something can be said.

6.52 We feel that even when all possible scientific questions have been
answered, the problems of life remain completely untouched. Of course
there are then no questions left, and this itself is the answer.

6.521 The solution of the problem of life is seen in the vanishing of
the problem. (Is not this the reason why those who have found after a
long period of doubt that the sense of life became clear to them have
then been unable to say what constituted that sense?)

6.522 There are, indeed, things that cannot be put into words. They make
themselves manifest. They are what is mystical.

6.53 The correct method in philosophy would really be the following:
to say nothing except what can be said, i.e. propositions of natural
science--i.e. something that has nothing to do with philosophy