In spite of all the destructive forces [we] let loose against life on this planet, the Spirit of Life is at work in ever new and unforeseeable ways, countering and circumventing the obstacles we put in its path. In spite of my strong tendencies to complacency and despair, I experience the Spirit in myself as calling forth the realistic hope apart from which there is no hope, and I am confident that what I find in myself is occurring in others also … what makes for life and love and hope is not simply the decision of one individual or another but a Spirit that moves us all.
— John Cobb 
Of perfect love thou art the ghostly flame.
Emperor of meekness, peace and tranquility,
My comfort, my counsel, my perfect charity,
O water of life, O well of consolation,
Against all storms of hard adversity …
— 15th century English lyric
On the fiftieth day of Easter, our liturgical prayer addresses the Holy Spirit more than on any other day. Most of the time our words of supplication and praise address an “other” who is metaphorically outside or beyond: God, Jesus, Father, Mother …. But the dominant prayer of Pentecost calls upon the most obscure and elusive of the divine “Persons”—One who is not “out there” but “in here.”
Veni Sancte Spiritus. Come, Holy Spirit.
The tricky thing about such a prayer is that it is not prayed to the Spirit. It is prayed in the Spirit and by the Spirit. The Spirit is not the object of our prayers, but the subject, dwelling within our inmost parts more surely and substantially than the transitory, constructed “I” produced by the particular confluence of history, biology, and personality which has sculpted our individuality over time. When truth speaks through us, when our energies are directed toward the well-being of all, when our lives are written and rewritten as narratives of divine love, the Spirit isn’t just in us—the Spirit is us.
This is to claim nothing for ourselves. Only those driven by unholy spirits make that mistake. Participation in the divine reality—life “in the Spirit”—is always a matter of giving yourself away, becoming part of something larger. The Holy Spirit’s proper name is communion. When we’re in the Spirit, that’s our name too.
Compared to writings about “God” and “Christ,” theological expositions on the Holy Spirit can seem relatively thin. The early creeds didn’t have much to say either, making the Spirit seem like an afterthought—oh yeah, and the Holy Spirit too. But this isn’t due to neglect so much as it is to the Spirit’s way of disappearing into the world as anonymous giftedness. As Orthodox theologian Vladimir Lossky put it:
“[T]he Holy Spirit effaces himself, as Person, before the created persons to whom he appropriates grace … He mysteriously identifies himself with human persons while remaining incommunicable. He substitutes Himself, so to speak, for ourselves.” 
Canadian poet Margaret Avison addresses the Spirit’s indescribability in her poem “… Person or A Hymn on and to the Holy Ghost.”
How should I find speech
to you, the self-effacing
whose other self was seen
alone by the only one,
to you whose self-knowing
is perfect, known to him,
seeing him only, loving
with him, yourself unseen?
Let the one you show me
ask you, for me,
you, all but lost in
the one in three,
to lead my self, effaced
in the known Light,
to be in him released
so that where you
(unseen, unguessed, liable
to grievous hurt) would go
I may show him visible.
The poem’s profusion of pronouns makes it hard, at first, to tell which divine Person is doing what. “You” is clearly the Holy Spirit, but who is “him?” Is it Christ, or the Father, or God in general who releases us from “facelessness,” or whom we ourselves make visible in the practice of holy living? The “unseen, unguessed” Spirit may be “all but lost in / the one in three,” but without it (or him, or her, or they), Love Divine could not do its proper work in the world and in the heart.
O fiery Spirit, come burn in us.
O sacred breath, come breathe in us.
O blazing love, come flame in us.…
O delight of life, come live in us. 
This past year has generated its share of anxiety, fear, madness and grief, but as John Cobb reminds us, “the Spirit of Life is at work in ever new and unforeseeable ways, countering and circumventing the obstacles we put in its path.” It is in this Spirit that I have shaped my retelling of Ezekiel’s vision in the Valley of Dry Bones (see video below). When the divine breath comes into the lifeless bodies, I layer multiple inhalations and exhalations to make a chorus of breaths. For me that collective sound symbolizes the Spirit’s fierce resistance to every power that would silence and choke us. As the Psalmist says, You send forth your Spirit, and the people are created; and so you renew the face of the earth (Psalm 104:31).
 Cited in Marjorie Suchocki, “Spirit in and through the World,” in Suchocki and Joseph A. Bracken, S.J., Trinity in Process: A Relational Theology of God (New York: Continuum, 1997), 180. And yes, masculine pronouns are problematic. Depending on the language, Spirit has been feminine and neuter as well. Do you think She minds?
 Vladimir Lossky cited in Paul S. Fiddes, Participating in God: A Pastoral Doctrine of the Trinity (Louisville, KY: Westminster John Knox Press, 200), 261.
 Jody L. Caldwell, after Hildegard of Bingen, in Voices Found (New York: Church Publishing, 2003), #62.