This is something I have been practising during my own meditation and it has been very helpful and I quite like it.
When the mind becomes distracted in meditation and loses awareness of the meditation object, follow this simple algorithm below:
1. Notice with friendliness towards the mind, without any judgement or shame towards oneself, (always be gentle, be a friend to the mind and it will be a friend back) just become aware that the mind has wandered from the meditation object. Then...
2. Let go of whatever the distraction was, it doesn't matter what it was, the details are irrelevant, there's no need to tie up any lose ends or tidy up the thoughts. Just let go of the distraction and become aware of the body.
3. Relax any tension you feel in the body, remembering also to relax the face and head, as thoughts can bring tension to those areas. Spend some time doing this, take as long as feels natural. One is purposefully calming the body, and bringing into awareness a sense of bodily ease and pleasure.
4. Gladden the mind, like the zesty zingy feeling of a refreshing spring breeze. Kindle some joy in the mind. Smile inwardly, smile with your heart, and turn the corners of your mouth up, even if it's just a little, teeny slight barely-noticeable smile. That'll do! It doesn't matter if at first it feels fake, smiling releases endorphins and the mind will catch on and the smile will eventually become genuine. Then let that warm pleasant energy spread throughout the whole body. Saturate the entire body with it.
5. Then reflect for a moment on how the mind feels when it is lucid, serene and free from craving.
There are two sides to craving: craving for sense pleasure, and craving for circumstances to be different. They are both two sides of the same coin.
These are the four noble truths:
Knowledge of suffering (which is to be understood).
Knowledge of the cause of suffering (which is to be abandoned).
Knowledge of the end of suffering (which is to be realised).
Knowledge of the way that leads to the end of suffering (which is to be developed).
Can you see the four noble truths in your meditation practise: noticing the craving, letting go of the craving, experiencing freedom from the craving, and the cultivation of the noble eightfold path that leads to the end of craving.
6. Return to focusing on the meditation object.
7. Rinse and repeat every time the mind wanders.
Samma Samhadi (Right Concentration) can be translated as lucid serenity. Unfortunately, Right Concentration can create the wrong impression of meditation practise. Samma Samhadi is not a hard tunnel-vision focus. One is not concentrating so hard that it blocks out everything else from conscious awareness, that just creates tension in the mind and the body. No, Samma Samhadi is a still, calm, lucid, relaxed, expansive and serene awareness. Anchored in the body, so the mind does not float off like a helium balloon. One meditates with awareness of the body in the background. This is what is meant by one pointed attention, it means wholehearted attention grounded in the body, it is an embodied attention. A unification of mind, all of the mind collected and gathered together, attending to the meditation object together as one. The four jhanas which the Buddha defined as Samma Samhadi are known as the rupa jhanas because they are embodied, i.e. awareness of the body is present throughout.
Samhadi (lucid serenity) and vipassana (insight) are actually one and the same, they are not two distinct separate practises. They are part of the same meditation. They are like two wings of a bird that take you to nibanna. Nibanna in a nutshell means irreversible freedom from suffering. I.e. there's no comedown from it, the freedom is permanent. And nibanna can be experienced here and now in this very life if one practises ardently enough. Different stages of enlightenment bring progressively greater freedom from suffering.
In Buddhist practise there's nothing magical happening, although it can certainly feel like that at times, (encounters with the unconscious parts of the mind can often feel magical,) one is just simply training the mind. If one puts in the right causes and conditions, one gets the results. In the case of Buddhist training, the final result is irreversible freedom from suffering.
Right input equals right output. Bad input equals bad output.
Having a good teacher helps immensely, but the training is doable on one's own if one is determined enough, but honestly find a teacher and some good spiritual friends, it will save you a lot of time and make the practise much richer and joyful. There are many Buddhist teachers and groups available online and one does not need to travel great distances to find one anymore, one can now train virtually via the Internet for free from one's home without having to travel anywhere or go on a lengthy retreat. All my teachers and spiritual friends are online.
The noble eightfold path is the training one undertakes to become a Buddha. The Buddha famously once said: 'One who sees the dhamma sees me. And one who sees me sees the dhamma.' The dhamma is the mind of the Buddha, and one who has mastered the dhamma, becomes a Buddha.
Not a clone though, one still has whatever personality traits one had before, but now freed from greed, hatred, and delusion. A bit like how there is a recipe to bake bread, but there can be different kinds of bread, they all however follow the same basic recipe and use the same core ingredients. The loaves of bread can look different when they come out of the oven, but despite their difference in appearance, one can still see and know it is bread.
Peace and metta!
