The interesting thing is that you're kind of reading into this what you want. If you read someone like Alan B. Wallace's Fathoming the Mind - Inquiry and Insight into Dudjom's Lingpa's Vajra Essence or Attention Revolution, you'll find the following mentioned:
“In order to derive the full benefits of vipaśyanā, the essential preparation is the practice of śamatha, with the goal of rendering the body and mind serviceable: relaxed, stable, and clear. On this basis, one is well prepared to venture into the profound discoveries and insights of vipaśyanā, which, unlike śamatha, invariably entails an element of inquiry.”
“Here is a brief synopsis of the stages of this practice as given in the Sharp Vajra of Conscious Awareness Tantra. Entry into taking the impure mind as the path is defined by the experience of distinguishing between the stillness of awareness and the movements of the mind. Ordinarily when a thought arises, we have the sense of thinking it, and our attention is diverted to the referent of the thought. Similarly, when a desire arises, there is a cognitive fusion of awareness and the desire, so awareness is drawn to the object of desire. In such cases, our very sense of identity merges with these mental processes, with our attention riveted on the object of the thought, desire, or emotion. In this practice, we do our best to sustain the stillness of our awareness, and from this perspective of stillness and clarity we illuminate ”
“Continuing in the practice, four types of mindfulness are experienced in sequence. First is single-pointed mindfulness, which occurs when you simultaneously experience the stillness of awareness and the movement of the mind. This is like watching images coming and going in a movie and hearing the soundtrack, while never reifying these appearances — that is, taking them to be inherently real things — or getting caught up in the drama.”
“As you grow more accustomed to letting your awareness rest in its own place — accompanied by a deepening sense of loose release and nongrasping, together with the clarity of awareness illuminating the space of the mind — you enter into an effortless flow of the simultaneous awareness of stillness and motion: this second stage is manifest mindfulness. Eruptions of memories, desires, and mental afflictions surge up periodically rather than continuously, and over time, your mind gradually settles in its natural state, like a blizzard in a snow globe that gradually dissipates and settles into transparency.”
“In the third stage of mindfulness, awareness of the body and the five senses withdraws into single-pointed awareness of the space of the mind, and you become oblivious to your body and environment. Prior to this stage, thoughts and other mental appearances become fewer and subtler, until finally they all dissolve and your ordinary mind and all its concomitant mental processes go dormant: this corresponds to the absence of mindfulness. Bear in mind that the terms translated as “mindfulness” in Pāli (sati), Sanskrit (smṛti), and Tibetan (dran pa) primarily connote recollection, or bearing in mind. Now you’re not recalling or holding anything in mind; your coarse mind has gone dormant, as if you’d fallen into deep, dreamless sleep. But at the same time, your awareness is luminously clear. The coarse mental factor of mindfulness that allowed you to reach this state has also gone dormant; hence it is called the absence of mindfulness. ”
“When you are in this transitional state, you are aware only of the sheer vacuity of the space of the mind: this is the substrate (Skt. ālaya). The consciousness of this vacuity is the substrate consciousness (Skt. ālayavijñāna). Here is a twenty-first-century analogy: When your computer downloads and installs a software upgrade, it becomes nonoperational for a short time before the new software is activated. Similarly, when your coarse mind dissolves into the substrate consciousness, the coarse mindfulness that brought you to this point has gone dormant, as if you had fainted — but you’re wide awake. This is a brief, transitional phase, and it’s important not to get stuck here, for if you do so for a prolonged period, your intelligence may atrophy like an unused muscle. This is like being lucid in a state of dreamless sleep, with your awareness absorbed in the sheer vacuity of the empty space of your mind. That space is full of potential, but for the time being, that potential remains dormant.”
“Finally, there arises the fourth type of mindfulness: self-illuminating mindfulness. This occurs when you invert your awareness upon itself and the substrate consciousness illuminates and knows itself. In the Pāli canon, the Buddha characterized this mind as brightly shining (Pāli pabhassara) and naturally pure (Pāli pakati-parisuddha). This subtle dimension of mental consciousness is experientially realized with the achievement of śamatha, corresponding to the threshold of the first dhyāna, or meditative stabilization. Resting in this state of consciousness you experience three distinctive qualities of awareness: it is blissful, luminous, and nonconceptual. Most important, this awareness is called serviceable; both your body and mind are infused with an unprecedented degree of pliancy, so they are fit for use as you wish.”
“The Buddha explains the profound shift that takes place upon achieving this first dhyāna:
Being thus detached from hedonic craving, detached from unwholesome states, one enters and remains in the first dhyāna, which is imbued with coarse investigation and subtle analysis, born of detachment, filled with delight and joy.
And with this delight and joy born of detachment, one so suffuses, drenches, fills, and irradiates one’s body that there is no spot in one’s entire body that is untouched by this delight and joy born of detachment.
A similar point is made in the Mahāyāna discourse known as the Saṃdhinirmocanasūtra:
Lord, when a Bodhisattva directs his attention inwards, with the mind focused upon the mind, as long as physical pliancy and mental pliancy are not achieved, what is that mental activity called? Maitreya, this is not śamatha. It is said to be associated with an aspiration that is a facsimile of śamatha.”
“Even when you emerge from meditation, this body-mind upgrade is yours to employ in your dealings with the world. It’s a radical psychophysiological shift; although not irreversible, it can likely be sustained for the rest of your life. The five obscurations of hedonic craving, malice, laxity and dullness, excitation and anxiety, and afflictive uncertainty are largely dormant. There is an unprecedented pliancy and suppleness of both body and mind during formal meditation sessions and between them.
Such refinement of the body’s energy system can be cultivated to some degree with controlled breathing and physical exercises such as prāṇāyāma, chi gung, and tai chi. The Buddha knew well the many ascetic disciplines of body and breath practiced in his time, but they are not taught in the Pāli canon; instead, he strongly emphasized the simple practice of mindfulness of breathing. This is a profound practice for settling the subtle body, the energetic body, in its natural state, and it is closely related to settling the mind in its natural state."
For a good idea of exactly what it takes to reach such refined states using the Buddhist methodology, the Attention Revolution is a great read. From his book on Stage 9 (before authentic shamatha):
“With only the slightest exertion of effort, you proceed from the eighth attentional stage to the ninth, known as attentional balance. You are now able to maintain flawless samadhi, effortlessly and continuously for at least four hours. Due to the power of deep familiarization with this training, you can slip into meditative equipoise, free of even the subtlest traces of laxity and excitation, with no effort at all. This is not to say that your attention is irreversibly balanced. If for some reason you discontinue the practice, you will find that laxity and excitation erode your attentional equipoise. They have not been irreversibly eliminated. But if you maintain a contemplative lifestyle and keep your attention honed through regular practice, this wonderful degree of sanity can be yours for life.
To reach this point will almost certainly require many months, or even a few years, of continuous, full-time practice. You’ll never succeed if you work at this even very intensively for only brief intervals, taking many breaks in between. Likewise, the higher stages of shamatha practice will not be achieved by engaging in many brief retreats of weeks or a few months at a time. It requires long, continuous practice without interruption. There are no shortcuts.
Contemplatives who have achieved this ninth stage of attentional balance describe the quality of this experience simply as “perfection.” The mind has come to a yet deeper state of stillness and serenity, likened now to Mount Meru, the king of mountains. It would be understandable to conclude that you have now fully achieved shamatha. You are almost there.”
“Flawless shamatha is like an oil-lamp that is unmoved by the air. Wherever the awareness is placed, it is unwaveringly present; awareness is vividly clear, without being sullied by laxity, lethargy, or dimness; wherever the awareness is directed, it is steady and sharply pointed; and unmoved by adventitious thoughts, it is straight. Thus, a flawless meditative state arises in your mindstream; and until this happens, it is important that you settle the mind in its natural state. Without genuine shamatha arising in your mindstream, even if awareness is pointed out, it becomes nothing more than an object of intellectual understanding. So you are left simply giving lip-service to the view, and there is the danger that you may succumb to dogmatism. Thus, the root of all meditative states depends upon this, so do not be introduced to pristine awareness too soon, but practice until you have a fine experience of stability. ~ Padmasambhava”
Excerpt From: B. Alan Wallace. “The Attention Revolution”. Apple Books.