The material world is, as it were, the two-dimensional world of the sheet of white paper on which we draw lines, representing our internal states and our actions. The shapes formed on the page, in two dimensions, have no meaning in themselves. The Divine Reader, viewing the page from above, from a third dimension, reads from the words the message they send. If the drawing of the lines is guided by God, they will display a clear message of surrender, self-abandonment, and devotion to God. If guided by anything but God, they will represent meaningless squiggles, however rational the mind that guided them and however ostensibly reasonable that mind's purposes. The mind that generated them has as its frame of reference only those two dimensions and cannot conceive of a design discernible from a dimension of which it is not aware and has no personal access. The material mind is good as far as it goes. The problem is the poverty of its frame of reference. Its potential is hopelessly stunted. Its only hope is to seek knowledge from the third dimension, none of which will make sense in the first two. Importantly, the knowledge will pertain only to the first two: the instructions are only ever about the turns and the directions to pursue in those first two dimensions. The result in the third dimension is taken care of by the actions in the first two.
To move away from the metaphor and present how this applies in our actual three dimensions: Just as the existence of and view from the third dimension cannot be discerned from the first two, so the existence of and view from the fourth dimension cannot be discerned from the first three. We have one foot in the first three and one foot in the fourth, but the senses are consumed with the first three, and, without detachment and grace, the fourth is not even suspected, let alone operated from. We get glimpses of the fourth itself but receive from the fourth all of the instructions we need to operate adequately in the first three.
The purpose cannot be discerned from the action. The discernment of the purpose cannot therefore be the basis on which the action is devised.