Maybe that's how you guys do it. Not us. We say all this focus meditation is the hindrance. Because you training in an expectation. This goes back to Tilopa. No one taught shamatha in Kagyu.
Expectation is a hindrance, but not practicing is even more of a hindrance. As Khandro Rinpoche said during the Dalai Lama's Kalachakra empowerment, "I hope Westerners don't fall into the same trap as Tibetans, waiting for lightning to strike." Or as the Jewel Ornament puts it, "If you think that perhaps confusion will disappear by itself, understand that samsara is known to be endless." I have received extensive instructions on shamatha in the Kagyu by many lamas, so you can't tell me it is not presented there. I am holding in my hand a Drikung Kagyu text, "Shamatha to Mahamudra," where the author explains he wasted many years trying to look directly at the nature before mastering shamatha,
Oh, I know; we have this text too. I skimmed it. But it's sutra Mahamudra similar to Dakpo Tashi Namgyal. That's not really the co-emergent Mahamudra coming from Metripa and Tilopa. That's Gampopa's treatment coming from Kadampa for common people. I understand especially Karma Kagyu like this style. My teacher's lineage coming from Gelong Pachung Rinpoche basically glosses right over this. There is a shamatha method in Lord Jigten Sumgon's text too, but again, that part is glossed over. If you ever hear Garchen Rinpoche's instructions the emphasis is on clarity emptiness.
It doesn't mean confusion is going to disappear by itself. Mahamudra goes into shamatha through Vipashyana. As it says in Gonghig, "Insight also comes first." You can't make disappear what doesn't appear. Nonarising is the fundamental method. As Gampopa says, realization comes from one's Buddha-nature, precious human life, the guru, four foundations, two bodhichitta and six paramitas.
According to the pith instructions, all this boils down to one point. The root of mind. So the pith instructions give devotion as the one method to understand this point. Then the blessing lineage has so many methods of practicing devotion, guru yoga, 8 offerings, tsok, mandala offerings, etc., etc.
There are six parts:
1. Refuge in the Dharmakaya guru Buddha
2. To give up self grasping
3. To let needlessness dawn in the mindstream
4. To instantly recognize the nature of mind
5. To recognize thought as the dharmakaya
6. To recognize appearances as the dharmakaya.
This is how we are being taught by Drubpon Rinpoche. We never discuss shamatha, except for the union of shamatha and Vipashyana, the six paramitas in a single instant, etc. As I've been told, these things are the "real Kagyu," meaning minus the Sutra methods from Atisha. I realize this is very much a part of the greater Kagyu universe, but somehow the Drikung drubpons got none of this from Yeshe Rinpoche. It's all about devotion for them.