בכל דור ודור חייב אדם לראות את עצמו
כאילו הוא יצא ממצרים
In every generation, one must see himself
as if he had [personally] gone forth from Egypt. 
Why does the mishnah require this?
Because in Torah itself, it’s the Y’tziat Mitzrayim — the Exit from Egypt — that is the source of Jewish devotion to God. Gratitude is the “bhakti” (devotional) heart of Torah.
To be more than something casual, seeing ourselves as if we personally had gone forth from Egypt requires consistent, methodic effort.
How might this be done?
There is a practice — largely a Catholic one, begun by the Franciscans — called “Stations of the Cross.” 
In brief, one moves through 14 “stations” in a room, each of which recounts an incident from the Gospels relating to Jesus’ crucifixion.
At each station, one is supposed to “meditate” on its significance. From what I’ve read, there’s no universally fixed liturgy for this meditation.
This is meant to help one participate personally in the events being recounted — thereby producing an intimate, personal response.
It seems to me that the practice could be borrowed and adapted for synagogue use, too, by selecting incidents relating to the Exodus.
God foretelling to Avraham the period of slavery followed by liberation,
the misery of the slavery,
the 10 plagues,
crossing the Red Sea,
receiving Torah at Mt. Sinai,
the Golden Calf,
water from the rock,
and the entrance into the Promised Land (perhaps represented by the 2 large stones with the blessings and curses).
These are 11. The number is arbitrary. It could be any number, but probably should be a small one.
The 10 plagues might be broken up into 2 equal sections. Or even — 9 plagues, plus a separate stop for the death of the first-born.
These could be embellished by incidents from the Midrash, which would add a specifically Jewish character to doing this, as well as serving a Jewish educational purpose. For example, depicting Nachshon ben Aminadav as the first to enter the Red Sea.
Proceeding through the “stations” would symbolically re-enact the Exodus, culminating with the entrance into the Promised Land — the fulfillment of the promise God made to Avraham recounted at the first station.
Don’t we do this annually on Passover? Yes — but we’re supposed to do it every day!
What might the “meditation” be at each station?
Something that affirms God’s Presence.
This might, but need not be, accompanied by thoughts of how it relates to the individual specifically, and how one might change one’s thoughts, attitudes and/or behavior based on that.
A sample meditation at each “station” might include reading a verse or two from Torah relating to that incident, or even chanting it in Hebrew — either with trop (recitation mode) or with the simpler learning mode.
It might be interesting to encourage people to memorize the relevant verse. More — to memorize it in Hebrew. Even more — to memorize it in Hebrew, with the correct trop.
An optional related reading from the Talmud or one of the commentaries might be added, too.
It could be especially interesting to add a reading from the Zohar or from Rebbe Nachman.
There could be other things added, but the main focus should be on our thought, not on our actions. Specifically, it should be a tool to turn our attention from the world to God.
Doing some kind of group chant or recitation at each stop might be a unifying social experience, but again, the main focus is our individual contemplation.
Need there be pictures at each “station?”
Not necessarily, but they could help to distinguish one station from another.
If pictures are used, they could be prepared by Hebrew school students, for use in the synagogue on an annual basis.
Or — the pictures could be replaced on some regular basis by other, newer ones created by students and/or synagogue participants.
It’s true, though, that this kind of “meditation” doesn’t always take deepest root during a structured program.
Instead, such a practice can introduce thoughts, images and ideas that participants draw on informally at other times, too. After doing this, especially more than once, it shouldn’t be surprising if people start coming in with new insights and connections that have occurred to them spontaneously while engaged in their daily activities.
All of this can certainly serve educational functions for both children and adults.
Hopefully — and more importantly — it can serve the purpose of spiritual growth, too.
 Mishnah Pesachim 10:5, also appearing in Pesach Hagadah