In closing, let me review the three points of inquiry on which I chose to focus here. First, I inquired as to what exactly the concept of insight involves in the case of lucid dreaming and whether we should think of insight as a phenomenal or epistemic state. I suggested that the lack of clarity with regard to the concept of insight shows the need for rigorous philosophical inquiry with a view to laying down a solid conceptual foundation from which to pursue future empirical research. Second, I inquired as to how meditation and lucid dreaming are similar and where research on meditation might provide information to research on lucid dreaming. I highlighted some interesting overlaps in the concepts of insight in meditative practice and lucid dreaming, and explored the feature of dissociation in lucid dreaming in relation to the notion of a self. Third, I looked at how we are aware of our body in lucid dreaming and considered whether our accounts of bodily awareness in waking consciousness can be used to inform our understanding of bodily awareness in lucid dreaming. I also suggested that the distinction between awareness of the body as object and of the body as subject used to describe waking bodily awareness could help us tease out the ways in which the body is experienced in lucid dreams.
As I stated above, the empirical study of lucid dreaming is still very new and, thus, still very much in an exploratory phase. As a result, it is easy to point out various areas for further inquiry and suggest avenues of future investigation. However, it is nonetheless important to acknowledge the work that Voss and Hobson have done to advance our understanding of the phenomenon of lucid dreaming. Not only have they provided a convincing account of why lucid dreaming occurs (BMH), they also put forward an interesting hypothesis for the neural basis of lucid dreaming (GBH). Moreover, their HSH and SCH will serve to further the conceptual analysis of lucid dreaming and its relation to other mental states across the spectrum of sleeping to waking consciousness. In short, I agree with Voss & Hobson that “the experimental study of lucid dreaming is a powerful paradigm for understanding the brain basis of conscious experience” (this collection, p. 4). Moving forward, we must now expand the area of research to allow for important philosophical considerations that will strengthen the conceptual framework underlying this exciting new paradigm.