Thomas Aquinas, speaking about the resurrection, answers this even for what we see or can see in this life, and how we see:
A thing is perceptible to the senses of the body in two ways, directly and indirectly. A thing is perceptible directly if it can act directly on the bodily senses. And a thing can act directly either on sense as such or on a particular sense as such. That which acts directly in this second way on a sense is called a proper sensible, for instance color in relation to the sight, and sound in relation to the hearing. But as sense as such makes use of a bodily organ, nothing can be received therein except corporeally, since whatever is received into a thing is therein after the mode of the recipient. Hence all sensibles act on the sense as such, according to their magnitude: and consequently magnitude and all its consequences, such as movement, rest, number, and the like, are called common sensibles, and yet they are direct objects of sense.
An indirect object of sense is that which does not act on the sense, neither as sense nor as a particular sense, but is annexed to those things that act on sense directly: for instance Socrates; the son of Diares; a friend and the like which are the direct object of the intellect’s knowledge in the universal, and in the particular are the object of the cogitative power in man, and of the estimative power in other animals. The external sense is said to perceive things of this kind, although indirectly, when the apprehensive power (whose province it is to know directly this thing known), from that which is sensed directly, apprehends them at once and without any doubt or discourse (thus we see that a person is alive from the fact that he speaks): otherwise the sense is not said to perceive it even indirectly.
I say then that God can nowise be seen with the eyes of the body, or perceived by any of the senses, as that which is seen directly, neither here, nor in heaven: for if that which belongs to sense as such be removed from sense, there will be no sense, and in like manner if that which belongs to sight as sight be removed therefrom, there will be no sight. Accordingly seeing that sense as sense perceives magnitude, and sight as such a sense perceives color, it is impossible for the sight to perceive that which is neither color nor magnitude, unless we call it a sense equivocally. Since then sight and sense will be specifically the same in the glorified body, as in a non-glorified body, it will be impossible for it to see the Divine essence as an object of direct vision; yet it will see it as an object of indirect vision, because on the one hand the bodily sight will see so great a glory of God in bodies, especially in the glorified bodies and most of all in the body of Christ, and, on the other hand, the intellect will see God so clearly, that God will be perceived in things seen with the eye of the body, even as life is perceived in speech. For although our intellect will not then see God from seeing His creatures, yet it will see God in His creatures seen corporeally. This manner of seeing God corporeally is indicated by Augustine (De Civ. Dei xxii), as is clear if we take note of his words, for he says: “It is very credible that we shall so see the mundane bodies of the new heaven and the new earth, as to see most clearly God everywhere present, governing all corporeal things, not as we now see the invisible things of God as understood by those that are made, but as when we see men . . . we do not believe but see that they live.”
No one, then, through their human eyes using the lens, retina, nervous system, and brain, has ever seen God nor will see God the Father nor the Holy Spirit, nor the divine nature of the Son, even in heaven directly. But he is made known in the human nature of the Son where you know the Person, Jesus, even though you can’t see with your eyes his divinity, nor can you see his soul with your eyes, nor can you see your own soul nor my soul.