One can read a succinct summary of the above in the following guideline:

When studying Torah [or performing a mitzvah] one should pause every so often in order to attach oneself to His blessed Being. At the very time of actual learning, the necessary requirement of full mental involvement and concentration precludes a simultaneous pursuit of devekut.

Nonetheless, one must still learn, for the Torah itself clears and furbishes the soul and is "A Tree of Life unto those that hold on to it." In fact, if one does not learn, his devekut would have to cease [for "a boor (a boor; an empty person) cannot be fearful of sin, nor can an am ha'aretz (an unlearned person; an ignoramus) be scrupulously pious."]

Thus one must pursue Torah-study notwithstanding the fact of the temporary suspension of devekut at the time of concentrating on the learning. Even so, every so often one should pause to dwell on, and reinforce, attachment to the Creator.

In a parallel-passage of this teaching, it is expanded and elaborated on with the following words:

"If one were to sit idle, the yetzer (hara) would lead him to improper thoughts, evil desires and idle talk, and to all the other `forces and hosts' (of the yetzer hara). For the faculty of thought is continuously at work and never rests. Would that we, in our generations, could cleave unto the blessed Creator during the daily three prayers and the recitation of the benedictions! Thus if one were to cease studying, one would remain `bald from here and bald from there' (i.e., forfeiting both the study of Torah and the devekut)."

In short, one must submit to the Divine Will expressed in Torah and mitzvot. One must obey it to the best of one's abilities without introducing any personal considerations, even if they appear noble and spiritual. Man's concern must be G‑d-centered, and not self- centered.

When all actions are geared toward fulfilling the Divine Will and `gratification,' they become infused with G‑dliness. This will also effect the ultimate goal of a Divine indwelling.