Put basically, I believe that the Mahayana concept of “awareness” per se at the highest level is actually equivalent to the Theravada view of nibbana, if anything:

Other passages mention a consciousness in this freedom — "without feature or surface, without end, luminous all around" — lying outside of time and space, experienced when the six sense spheres stop functioning (MN 49). In this it differs from the consciousness-khandha, which depends on the six sense spheres and can be described in such terms as near or far, past, present, or future. Consciousness without feature is thus the awareness of Awakening. And the freedom of this awareness carries over even when the awakened person returns to ordinary consciousness. Thanissaro Bhikku

It isn’t a [conditioned] dhamma and isn’t part of any skandha, including the mind/citta. So mindfulness of those things is not the same.

That said, at least in vajrayana, it’s generally held that you basically can’t be properly aware of this awareness without relevant instruction (in eg dzogchen or mahamudra). I have seen shikantaza, for example, referred to as an attempt at formless absorption (arupa jhana) at best. So whether the practice is even possible outside of vajrayana is probably a topic for thrilling debate :p

But long story short, I don’t believe that in Theravada that same type of awareness is actively aimed at in meditation.