I agree with what St. Gregory of Nyssa said in his homilies on the Beatitudes:
The Divine Nature, whatever It may be in Itself, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore, the great Apostle calls His ways unsearchable, meaning by this that the way that leads to knowledge of the Divine Essence is inaccessible to thought. That is to say, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge.
Since such is He whose nature is above every nature, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has made all things in wisdom by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where, in a way, the mind can perceive the maker of the product that is before it, because he has left on his work the stamp of his art. In this, however, is seen not the nature of the artist, but only his artistic skill which he has left impressed on his handiwork. Thus also, when we look at the order of creation, we form in our mind an image not of the essence, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life, that He came to create man not from necessity, but from the free decision of his goodness, we say that we have contemplated God by this way, that we have apprehended his goodness – so again, not his essence, but his goodness. It is the same with all other things that raised the mind to transcendent goodness, all these we can term apprehensions of God, since each one of these sublime meditations places God within our sight. For power, purity, constancy, freedom from contrariety – all these engrave on the soul the impress of the divine and transcendent mind. Hence it is clear through what has just been said that the Lord speaks the truth when he promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God, nor can he see him. For he is invisible by nature, but becomes visible in his energies, for he may be contemplated in the things that are referred to him (St. Gregory of Nyssa, Sixth Sermon on the Beatitudes).