6.43 If the good or bad exercise of the will does alter the world, it can
alter only the limits of the world, not the facts--not what can be
expressed by means of language. In short the effect must be that it becomes
an altogether different world. It must, so to speak, wax and wane as a
whole. The world of the happy man is a different one from that of the
unhappy man.

6.431 So too at death the world does not alter, but comes to an end.

6.4311 Death is not an event in life: we do not live to experience death.
If we take eternity to mean not infinite 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 -- and then, whenever
someone else wanted to say something metaphysical, to demonstrate to him
that he had failed to give a meaning to certain signs in his propositions.
Although it would not be satisfying to the other person--he would not have
the feeling that we were teaching him philosophy--this method would be the
only strictly correct one.

6.54 My propositions are elucidatory in this way: he who understands me
finally recognizes them as senseless, when he has climbed out through them,
on them, over them. (He must so to speak throw away the ladder, after he
has climbed up on it.) He must transcend these propositions, and then he
will see the world aright.

7 What we cannot speak about we must pass over in silence.