Only when we get knowledge, we know what this BEING means. Then instantly, everything is absolutely clear in the twinkling of an eye; but such a "Flash of Being" is even quicker than the twinkling of an eye! There is therefore no question of becoming God, since we are already God; and so, on the other hand, we have to cease to be God. In order to do that, we have got to get more and more away from God through prayers, fasting, etc., as otherwise, what can God do for God?
That is why knowledge cannot come to one and all individuals because we all are God, and God being in every one, who is to give and to whom? Only when God is perfectly Individualized as Most Perfect Dnyani or Most Perfect A'riff, can he impart knowledge to other individuals. The question may yet be asked as to why should the Master then not impart knowledge to all individuals instead of giving knowledge to some, and not giving it to others?
This is a question of Law Divine, commonly known as the Law of Karma or law of Bindings or Law of Cause and Effect. Except the Perfect Dnyani or Perfect A'riff, no other individual can under any circumstances escape this law and its consequences. Therefore when the Master gives knowledge to certain individuals and does not give it to all, that is not because of the Master's incapacity to give to all, but because of the incapacity of one and all to receive knowledge. The latter incapacity is due to the lack of a sufficiently deep and strong connection with the Master or for want of complete surrender to his will, or on account of the absence of the required degree of preparedness on the part of the individuals concerned.
Under these circumstances, it would be like throwing pearls before swine for the Master to offer knowledge to one and all irrespective of the individual's receptivity. The fact is that scores of Masters have come without beginning and scores of Masters will come without end, and still it would be quite true to say that there is no question of any time at all in spite of the countless epochs involved. If knowledge cannot come within the purview of one's imagination, how can one be able to imagine the One possessing knowledge?
On one side, knowledge is so very, very small that it may be likened to a mustard seed; and on the other, it contains and covers everything in existence, including the "nothing" or "ignorance of Maya." This Dnyan, which in Sufism is termed Marefat, lies in the certainty of "becoming." There are three stages of this certainty.