The Tanya's thirty-fourth chapter brings everything together with a single image: the Patriarchs were God's chariot, and you can be too.
Abraham, Isaac, and Jacob never, for a single moment throughout their entire lives, ceased to bind their minds and souls to God with complete self-nullification. They were "chariots"—vehicles with no independent will, perfectly subordinate to the divine rider. The prophets after them achieved similar states, each according to their level. Moses surpassed them all. The Zohar says the Shechinah (שכינה) "spoke from Moses' throat"—his own voice was God's voice, without any barrier between them.
The Israelites tasted this unity at Mount Sinai. But they could not endure it. The Talmud in Tractate Shabbat says their souls departed with each divine utterance—the intensity of unmediated contact with God was too much for a finite soul to sustain. So God commanded the building of the Mishkan (משכן), the Tabernacle, to create a regulated, sustainable dwelling place for the divine presence.
After the Temple was destroyed, the Tanya says, God has only one dwelling place left: the "four cubits of halacha (Jewish religious law)h" (Berachot 8a). Torah law—the study and practice of God's will as expressed in the legal tradition—is now the only sanctuary on earth where God's presence rests.
Rabbi Schneur Zalman concludes with a meditation for the benoni. Say to yourself: "My intellect and the root of my soul are too limited to become a perfect chariot for God. I cannot apprehend God the way the Patriarchs and prophets did. But I can do this: I can study Torah and perform mitzvot (commandments). I can make my body a dwelling place for the divine—not through ecstatic vision, but through consistent, faithful practice."
This is the Tanya's ultimate message. The grand cosmic architecture—the four worlds, the ten sefirot, the divine soul and its garments—all exists for one purpose: so that a finite human being, in a physical body, in this darkest and lowest of worlds, can open a book, study a law, and make that small act into a home for the Infinite. This is what the Tanya calls dirah b'tachtonim (דירה בתחתונים)—making this physical world a dwelling place for God. And it is, the Tanya insists, very near to you.