Satipatthana mindfulness of feelings meditation for children (and adults)

For overview of Satipatthana practice see: http://www.lifesci.sussex.ac.uk/home/....

The Satipatthana sutta is one of the first documents we have for instructions in mindfulness meditation, perhaps as close as we can get to what Gotama recommended. There are four "foundations", or objects of mindfulness, the first being the body. To move onto the second foundation, mindfulness of feelings, first one picks an object of mindfulness to focus on, with respect to which feelings will arise. Thus, we picked one of the four body meditations we had already practiced:
i). Breathing (anapanasati): https://www.youtube.com/watch?v=A4xIX... (first quartet)
ii). Walking (can kama): https://www.youtube.com/watch?v=mRI1S... (first quartet)
iii). Body scan https://www.youtube.com/watch?v=Wd9W9... (first stage). In fact, following a suggestion by Analayo (2016) we sinplified the Satipatthana list by first scanning down from head to toes being mindful of the skin; then toes to head being mindful of the tissue between skin and bones; and then from head to toes being mindful of bones. We then simplified further by choosing to focus on the organs within the torso, as shown in this video. In the initial phase, Tenzin exercises to get his heart rate up then he practiced paying attention to his heart (thanks to Sarah Garfinkel for this suggestion); then his lungs, then his digestive tract; then his bladder. Shortly we didn't need the exercise, but by sometimes placing his hand on his heart area Tenzin could sense his heart.
iv). The body as impermanent (marana sati): https://www.youtube.com/watch?v=yAB1u...

Having settled into a body meditation for some minutes, we started mindfulness of feeling in three stages.
1. Noticing any experience that arises, hold it long enough to notice its feeling tone of being pleasant, unpleasant or neutral. Don't chase or follow or push away any experience because of its feeling tone. That is, don't react to it. Just let it be and mindfully engage with the body meditation.
2. As for step one, but now consider the conditions that the arising and passing of the experience depends on. Namely, according to Gotama, for a sense experience, the experience depends on the sense organ making contact with its sense object. As we might say the eye, or nerves in the eye, making contact with light, which connects the eye to the object seen; nerves in the nose making contact with molecules relevant to smell, and so on. As we were focusing on interoceptive perception some of the time, the scheme needed to be explicitly broadened: the experience of pain depends on nerves making contact with signs of damage; the experience of tingling depends on nerves making contact with signs of many small pressure changes; fullness on nerves making contact with stretching; butterflies in the stomach on nerves contacting signs of a disturbance; and so on. Finally, Gotama saw the mind as a sense organ and so thoughts depend on the mind making contact with ideas. The aim is not to develop a metaphysics, but to make salient in one's moment to moment experience that feeling tone changes continuously - because the conditions for its arising change continuously.
3. As one meditates on the body, once again notice the feeling tone as pleasant, unpleasant or neutral. Now one judges, or notices, whether the experience is "skillful" or "worldly". A worldly experience is about the world, including the body, as it is, or as imagined or remembered. Thinking about eating a scone may be pleasant; it is also wordly. Any experience that is largely about what is sensed, is wordly. On the other hand there are those experiences that are to be cultivated in meditation in order to flourish. The experience might be of concentrating, which is pleasant; that would be skillful. Or one noticed one was distracted and reestablished mindfulness; the experience of mindfulness may be pleasant; that is skillful. The experience of the Brahma vihara states of kindness, compassion or sympathetic joy may be pleasant; they are skillful; that of equanimity is neutral and skillful. Wanting any of the above skillful states may be unpleasant - but still skillful if it helps one cultivate those qualities.

We spent a couple of months practicing each of the four body meditations with each of the three mindfulness of feeling stages. One might find that stage 1, reduces reactivity to states with strong feeling tone, so one reduces the tendency to chase emotional thoughts in circles; one might fine that in stage 2, one notices for the first time the exact temporal dynamics of the feeling tones - as they really are, not according to the stories one tells oneself; one one might find in stage 3, that there are ways of finding joy, even if mild, that can sometimes be tapped into regardless of the state of the world.

REF
Analayo (2016). Mindfully Facing Disease and Death. Windhorse.

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Satipatthana mindfulness of feelings meditation for children (and adults)
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