In his chapter on the Holy Spirit in The Orthodox Way, Bp. Ware, after giving a vigorous defense of the personality of the Holy Spirit (i.e. He is not just a "divine blast"),  warns against the overly simplistic tendency to move from seeing the Son and the Spirit as the Father's "two hands" to viewing them as a functional hierarchy in which first comes the Son to do the work of Atonement and then comes the Spirit to do the work of building the Church, the tidying up mission.  

While not untrue (indeed Jesus tells us that this is the general shape of the story, Jn. 14.16) there is more to it than that.  Ware points out that the Son is incarnate by the Spirit, and thus in a sense the Son is sent by the Spirit just as the Son will later send the Spirit at Pentecost.  Likewise, at his Baptism and Transfiguration it is the Spirit that comes and sends Jesus first into the wilderness and on his preaching ministry and then on to his final "exodus" to Jerusalem.  Ware's point is to force us to reckon with the perichoretic relationship between the Son and the Spirit in order to avoid a simple hierarchy that ignores the mutuality and love that subsists between Jesus and the Spirit, particularly during the time of Jesus' earthly ministry and immediately following.

Ware ends his discussion with a particularly insightful point of application.  

"But the reciprocity of the 'two hands' does not end here... If the aim of the Incarnation is the sending of the Spirit at Pentecost, the aim of Pentecost is the continuation of Christ's Incarnation within the life of the Church.  This is precisely what the Spirit does at the epiclesis in the Eucharistic consecration; and this consecratory epiclesis serves as a model and paradigm for what is happening throughout our whole life in Christ.

'Where two or three are gathered in my name, there am I in the midst of them' (Matt. 18.20).  How is Christ present in our midst?  Through the Holy Spirit.  'Lo, I am with you always, even to the end of the world' (Matt 28.20).  How is Christ always with us?  Through the Holy Spirit.  Because of the Holy Spirit's presence in our heart we do not simply know Christ at fourth or fifth hand, as a distant figure from long ago, about whom we posses factual information from written records; but we know him directly, here and now, in the present, as our personal Saviour and our friend.  With the apostle  Thomas we can affirm, 'My Lord and my God (Jn. 20.28).  We do not say merely, "Christ was born"--once, very long ago; we say "Christ is born"--now, at this moment, in my own heart.  We do not say merely, "Christ died" but "Christ died for me".  We do not say merely "Christ rose" but "Christ is risen--he lives now, for me and in me.  This immediacy and personal directness in our relationship with Jesus is precisely the work of the Spirit."

Ware, The Orthodox Way, pg. 93-94

I think this insight also serves as a helpful check on the potential for current critiques of individualism and subjectivism in the realm of faith to swing the pendulum too far.  The Spirit dwells within us and testifies profoundly to the work of Christ in and for us as individuals, just as he works in the Church to tell God's story through our corporate life together.