Our Gemara discusses the halakhic requirements of intention, kavannah, when performing mitzvos. However, regardless of the halakhic requirement, we can all understand that there is value in being mindful and having full intention when performing a mitzvah. The question is, what is that intention?
The simple idea would be to have intention that one is performing the mitzvah as per G-d‘s commandment. Furthermore, there are mystical ideas, known as “ייחודים” which represent channeling the latent spirituality within physical objects and bringing them back to G-d. The Rambam, who has his own brand of mysticism that is non-Kabbalistic, also advocates higher levels of mindfulness when performing a mitzvah. I summarize the Rambam’s idea of kavanah in mitzvos as mindful attachment through G-d via the perfection of the character and intellect that is achieved in the performance of each mitzvah. When doing so, it allows the formative powers of the ethics represented in each mitzvah to penetrate the soul and change the quality of our personality. This leads to a harmonic resonance and attachment with G-d. However, this is an oversimplification and I urge you to read the last part of the Guide For The Perplexed (Part Three Chapters 52-54).
I also will share something I’ve said in an earlier Psychology of the Daf. The Ishbitzer in his Mei HaShiloach commentary (see Devarim 13 and Bereishis 7) makes a philosophical point about the intentions and fulfillment of the mitzvos. The verse states (Devarim 6:17):
שָׁמ֣וֹר תִּשְׁמְר֔וּן אֶת־מִצְוֺ֖ת יְהוָ֣ה אֱלֹהֵיכֶ֑ם וְעֵדֹתָ֥יו וְחֻקָּ֖יו אֲשֶׁ֥ר צִוָּֽךְ׃
You (plural), be sure to keep the commandments, decrees, and laws and testimonies that the LORD your God has enjoined upon you (singular)..
It starts addressing the plural “Tishmerun”, and ends with addressing a single person “tzivach”.
This connotes that the law and the obligation of every commandment remains static and unchanging. However the meaning and message in each commandment can be personal to each individual. That is why the second part of the verse which is singular refers to testimonies, because the mitzvos testify and speak to each person differently.
This is a key theological point that is meaningful especially in modern times when so much has changed, and many Jews struggle to find personal relevance to particular mitzvos that seem ancient. While we are uniformly bound by the halakha in the practical observance, we have permission to find new and personal relevance and meaning to each mitzvah as we perform it.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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