Two days ago, while slowly waking, this insight came up:
The ongoing motions of prana are observed in the dream state as dream images, sounds, tactile sensations - as dream elements.
The same motions of prana are observed in the waking state as emotions, thoughts and day dreams.
I am curious as to where this insight led you.
The question leads deeper than I thought; I was just about to answer āoff the batā and realized that itās worth it to ponder a couple of days on itā¦
For me, there seems to be a bidirectional relationship between prana on one side and creative sensory expressions of mind such as thoughts, emotions, images on the other side of the coin.
They appear to be intertwined, so as that a thought will trigger associated emotionally charged prana, or, a flow of prana will trigger a conceptual thought.
During the dream, when non-lucid, flows of prana create the dreamscape and moods of the non-lucid dream.
If lucid, there is a certain emotional distance to - not an immediate fusion with - the prana and its creative expressions. One can observe the creative expressions of the mind without fusioning immediately with them.
During the day, when non-lucid, unnoticed flows of prana can cause moods and daydreams, these also often unnoticed.
When lucid and relaxed, one has the opportunity to practice Vipashyana - or Trekcho -with the flows of prana and its correlates. One has the opportunity to realize that one is not identical with oneās moods or thoughts, which is a major step towards liberation.
Bob Marley comes to mind āEmancipate yourself from mental slavery, none other than ourselves can free our mindā. 
Both of these observations resonate strongly with me.
My personal daily practice has been centered on the tsalung type protocols of Inner Heat and Trulkhor for the past year or so. I spend a great deal of time trying to breathe through the channels and bring my energy into the central channel during the day and I have found that to have given me an interesting and unconscious control over my prana flow.
This has had a very strong influence on the nature of my dreams.
The body is the key, I think. It is our connection to the physical plane and our conduit to the energetic plane. So how we breathe is a big deal. 
A quote from Sachen Kunga Nyingpo (15th century) taken from Ian Bakerās excellent book Tibetan Yoga Principles and Practices really underscores this:
āThe mind is realized and mastered through the alignment of the dependently arisen connections in the body, which is the agent of realization, and thus the explanatory continuum.ā
The agent of realizationā¦
Andrew Holececk has an upcoming interview with Ian Baker. If you have questions or feedback from the book, why not feed them to Andrew?
I might do that, Barry.
Ian Baker has been a very important part of my recent studies. He lived this path, spending months in caves in his youth. His writings and his many recorded speaking engagements are excellent. I look forward to hearing Andrewās interview with him.
@Steve_Gleason how would you describe the energetic situation after tsa lung practice (e.g. as āsettledā, cleared spaciousness, or similar)?
Some describe it as having the rough prana released, allowing the fine prana motions to be noticed.
I generally do around 15 minutes of Trulkhor followed up by around 30 minutes of Inner Heat. At the end of the Inner Heat there is a powerful feeling of dissolution and I stop consciously breathing. That becomes almost like a Togal period where I can feel my energy flowing down the central channelā¦that is a feeling of serious bliss and it is always accompanied by various interesting visuals behind closed eyes. That could be described as ārough prana releaseā.
At the end I bring all awareness to my heart chakra where the feelings are empty and transformative. When I really get it right it is as if my coarse body is dissolved leaving my subtle body kind of pulsing with luminosity. I think that could be described as āfine prana motionsā.