Samana Johan gave a good answer,do that.
Furthermore get some admirable friends, do not associate with shitty people. Good company in definitive sense is all of the holy life. No friendship with fools.
I will add that Buddha praised giving gifts, he also told householders to not be content having provided gifts to the Sangha but to also attain 'seclusion'.
Lord, when a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time."
It does not need to be a 'deep meditative state'. Ie if one thinks about virtue, the buddha, one's good deeds it can be accompanied by gladness and be quite pleasant.
These states at that time are secluded from the five things that don't exist at that time.
You could try finding themes of ideas to entertain which work to seclude by directing elsewhere.
"Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, his mind is bent by that thinking imbued with sensuality. If a monk keeps pursuing thinking imbued with ill will, abandoning thinking imbued with non-ill will, his mind is bent by that thinking imbued with ill will. If a monk keeps pursuing thinking imbued with harmfulness, abandoning thinking imbued with harmlessness, his mind is bent by that thinking imbued with harmfulness.
This is how it comes about.
When one trains ie mindfulness of breathing, it's also called 'perception of in and out breaths'.
One can basicly sit perceiving the in and out breaths. One can contemplate their cessation and impermanence, at that time one's theme is also impermanence and one trains perception of impermanence.
One should be mindful of the arising, the persisting and the passing away in regards to feelings and perceptions.
If mind is not easily calmed by the perception of in ans out breathing, one should direct the mind to a different theme. There are too many to list, i have a list tho;
"At such times, monks, as the mind is sluggish, that is the wrong time to cultivate the enlightenment-factor of tranquillity, the enlightenment-factor of concentration, the enlightenment-factor of equanimity. What is the reason? A sluggish mind is hard to arouse by these factors.
"But, monks, when the mind is sluggish, that is the right time to cultivate the enlightenment-factor of investigation-of-states, the enlightenment-factor of energy, the enlightenment-factor of rapture. What is the reason? A sluggish mind is easy to arouse by these factors.
"Monks, when the mind is agitated, that is the wrong time to cultivate the enlightenment-factors of investigation-of-states, of energy, of rapture. Why? An agitated mind is hard to calm through these factors.
"When the mind is agitated, that is the right time to cultivate the enlightenment-factors of tranquillity, concentration, equanimity. Why? Because an agitated mind is easy to calm through these factors.
Buddha definitely taught directing the mind;
“There is the case of a monk who remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. As he remains thus focused on the body in & of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises.
In one whose mind is enraptured, the body grows calm. His body calm, he feels pleasure. As he feels pleasure, his mind grows concentrated.
He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw [my mind from the inspiring theme].’ He withdraws & engages neither in directed thought nor in evaluation. He
discerns, ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’
“This, Ananda, is development based on directing.
And what is development based on not directing? A monk, when not directing his mind to external things, discerns, ‘My mind is not directed to external
things. It is unconstricted [asankhitta] front & back—released & undirected. And then, I remain focused on the body in & of itself. I am ardent, alert, mindful, & at ease.’
“When not directing his mind to external things, he discerns, ‘My mind is not directed to external things. It is unconstricted front & back—released & undirected. And then, I remain focused on feelings… mind… mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.’
“This, Ananda, is development based on not directing.
If want to read more details on meditation and overcoming hindrances;
You should separate your thoughts categorically as to whether they are associated with desire,anger or delusion; or not associated.
Then you start actively calming the bad ones as instructed here;