I wish i understood all that is said 
What are you having troubles understanding Laurent?
Mathew, why do you think Goenka is incompatible with Anapanasati Sutta? I guess I'm not understanding your objections to Goenka.
OK, one last time for the record.
- Bringing mindfulness to the fore has zero to do with physical placement, absolutely nothing to do with nose or chest. It is entirely about making mindfulness the foremost quality of mind.
- Focusing on a forced manner on a single point such the nose excludes bodily sensations. It is contrary to the wording of the Anapanasati Sutta, ” breathing in sensitive to the entire body, breathing out sensitive to the entire body"
- This sets the mediator into a trap: forced concentration, without relaxed/calm full body awareness is hypnotic.
- After three days of this the mediator then starts another potentially hypnotic practice labeled "Vipassana" mechanically scanning the body. Full body awareness is still avoided. This is why day 4 is when most people struggle.
- Having run this forum for nearly ten years we have repeatedly encountered practitioners who have come out of the retreat not understanding or being harmed by the experience.
- The Goenka organisation is a dead tradition. It relies on a dead teacher, yet even before his passing, it was not a living tradition: teachers do not teach, they play DVDs of Goenka.
- If you can't teach your teachers to teach there is either 1) something very wrong with the teachings, or 2) ego is at play.
- The Vipassana Research Institute website does not even recognise Goenka is dead in his biography.
- The technique is very new and shallow
- The technique is very unsuccessful. Few practitioners return for a second retreat and only a small percentage maintain the practice.
- This list is incomplete yet the subject is boring.
When I read the Sutta, I have a lot of questions - for example, what sequence should I use? Or, what does this mean "'I will breathe in releasing the mind"?
Generally the sequence of the Sutta as they build on each other in terms of attachment. Rupa, body, breath, is the beginning as the first egoistic attachments are to body. I don't think a strict approach to this necessary all the time, though it is laid out as a sequential process. Founding the practice in whole body awareness and calming the body is basic. "Releasing the mind" is exactly what it says: letting go, releasing, of the attachments of mind. The is a physically too this release, though almost imperceptible at first.
i found your video clip (first 12 minutes) to be quite unhelpful and not especially interesting (not intended as a put-down). Perhaps what every one of us finds useful is different depending upon our individual personalities which are influenced by the culture we grow up in, our educational backgrounds, emotional states and so on.
What that video reinforced is related to what i said earlier about any technique labeled as "Vipassana" also developing Shamatha and any technique labeled as " Shamatha" also developing Vipassana. This is because neither is a practice, yet both are fruits (Phala) of good practice. This is the way I was taught and I find it to be incontrovertibly true.
I generally find that that there is something in common with most methods - there is a calming of the mind and the perception of subtle sensations. Even as a child, I discovered this principle - if you go for a walk in the woods, tune your ears to bird-song (usually we block these out) and you will find that your body and mind quiets down. The basic principles in all meditation techniques are the same.
Yes, the way mindfulness practice works will lead to good fruits if the practice is wholesome. If the practice is ill-advised it will lead to unbalanced results (which VRI/Goenka blame on the practitioner).