The traditional view can be found a three volume German theological work by Joseph Pohle into the English language. Pohle was a Jesuit of the Molinist persuasion. The series was edited and published in 1915 by Arthur Preuss (1871-1934). This three volume dogmatics series was standard reading in American Catholic seminaries up until the time of the Second Vatican Council.
It is interesting that Arthur Preuss was the son of Eduard Preuss - a noted Lutheran theologian who joined the Roman Catholic church. Among other things, before swimming across the Tiber, Eduard Preuss was known for editing Martin Chemnitz’s Examen Concilii Tridentini and Justification of a Sinner before God.
In his editing of the German theological work by Joseph Pohle, Arthur Preuss (or Pohle?) states that "Confirmation often bestowed those extraordinary gifts (gratiae datae) known as charismata." However, Preuss (or Pohle?) also writes:
In the Apostolic Church, Confirmation often bestowed those
extraordinary gifts (gratiae datae) known as charismata, e.g. speaking
in divers tongues, prophesying future events, discerning good spirits
from evil, etc. The existence of these gifts may be traced in the
writings of the sub-Apostolic Fathers, especially St. Ignatius of
Antioch, St. Polycarp, St. Justin Martyr, and St. Irenaeus. The
charismata had ceased in the time of St. Chrysosotom... (Joseph Pohle
& Arthur Preuss, The Sacraments, p. 315, A footnote cites 1
Corinthians 12:1)
It should be noted that the word “often” does not mean the same as “always.” Preuss (or Pohle?) argued that the charismata were not limited in distribution to the imposition of hands. For example, he writes:
The Protestant objection that the imposition of hands had for its sole
purpose the conferring of certain extraordinary gifts (charismata)
such as speaking with divers tongues, prophesying, etc., is refuted by
the fact that those gifts were sometimes bestowed without any external
rite (Acts 10:44) and that they neither invariably nor necessarily
accompanied Confirmation (1 Corinthians 12:30). (Joseph Pohle & Arthur
Preuss, The Sacraments, p. 295)
Since the time of the Vatican Council there has been a lot of additional research and theological reflection related to the the rites of initiation in relationship to the charismata. With the advent of the Charismatic renewal movement in the 1960’s the early Augustinian opinion on the cessation of the charismata has been reexamined, especially on the basis that the gift of prayer jubilation appears likely to be a variant species of the gift of tongues described in the New Testament.
Fr. George Montague and Fr. Killian McDonnell have written a major work tracing the biblical and historical experience of the Spirit in relationship to the sacraments of Christian initiation. Their book is: Christian Initiation and Baptism in the Holy Spirit (Collegeville: The Liturgical Press, A Michael Glazier Book).
In his analysis of patristic sources, Fr. George McDonnell confirmed that the charisms of the Holy Spirit, including the gifts of tongues and prophecy, were indeed sought for and received during the rites of Christian initiation (baptism, confirmation, Eucharist). In the research he provides evidence from witnesses around the Mediterranean seaboard that extends from the end of the second to the eighth centuries of the Christian era.
In the official 1974 "Catechism of the Catholic Church" it states:
... the Church invites us to call upon the Holy Spirit every day,
especially at the beginning and the end of every important
action...the traditional form of petition to the Holy Spirit is to
invoke the Father through Christ our Lord to give us the Consolor
Sprit... (section 2670, 2671)
And:
'No one can say 'Jesus is Lord' except by the Holy Spirit.’ Every time
we begin to pray to Jesus it is the Holy Spirit who draws us on the
way of prayer by his prevenient grace. Since he teaches us to pray by
recalling Christ, how could we not pray to the Spirit too? That is why
the Church invites us to call upon the Holy Spirit every day,
especially at the beginning and the end of every important
action...The traditional form of petition to the Holy Spirit is to
invoke the Father through Christ our Lord to give us the Consoler
Spirit. See here.
Here are some practical ways to pray to be filled with the Holy Spirit, from the Papal preacher - i.e. Fr Raniero Cantalamessa, OFM Cap. Sourced from this site:
To those who like liturgical prayer, I suggest repeating several times
a day, at your choice, one of the following invocations to the Holy
Spirit used in the liturgy, knowing that you are joining the countless
groups of believers who have prayed them before us:
“Come, Holy Spirit, fill the hearts of your faithful and kindle in
them the fire of your love”. (For those who still love to pray with
the original Latin formulas: “Veni, Sancte Spiritus, reple tuorum
corda fidelium et tui amoris in eis ignem accende”.) Or: “Send your
Spirit, Lord, and renew the face of the earth”. Or: “Come, Creator
Spirit, visit our minds, fill the hearts you have created with
heavenly grace”.
To the English-speaking brothers and sisters, I suggest repeating,
either alone or in the group, the words of that song we received from
the Pentecostal brothers and that accompanied millions of believers
when receiving the baptism in the Spirit (alternating the singular
“me” with the plural “us”):
“Spirit of the living God, fall afresh on US: melt US, mold US, fill
US, use US. Spirit of the living God, fall afresh on US."
In my book commenting the Veni Creator, I have also drafted an
invocation to the Holy Spirit of my own. In this circumstance, I
gladly share it with those who might feel inspired by it: Come, Holy
Spirit! Come, strength and sweetness of God! Come, You, movement and
peace! Renew our courage, Fill our solitude in the world, Create in us
intimacy with God! We no longer say, like the prophet: “Come from the
four winds”, As if we did not yet know from where you came; We say:
Come, Spirit from the pierced side of Christ upon the cross! Come from
the mouth of the Risen One!
