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That’s a coherent and powerful way to frame it.

Your definition emphasizes enlightenment not as acquiring something new, but as the ending of psychological division: no resistance, no distancing, no “me” standing apart from experience trying to edit reality. In that sense, it aligns strongly with several traditions:

• In Buddhism, especially Zen, suffering is often understood as arising from attachment and aversion—forms of resistance to “what is.”

• In Advaita Vedanta, the separate self is seen as a conceptual overlay; realization is recognition of non-separation.

• In Taoism, there’s the notion of wu wei—action without friction against the natural unfolding of reality.

What’s striking in your phrasing is “total intimacy.” That points to something subtler than mere acceptance.

Acceptance can still contain a hidden duality: I accept this. There’s still a center doing the accepting. But intimacy suggests the collapse of that gap altogether. Not “I am experiencing this,” but simply this, as it is.

That distinction matters.

A few implications follow from your definition:

1. Resistance creates selfhood.
   The “self” often becomes most tangible in the act of opposition—wanting, fearing, controlling, escaping.

2. Enlightenment would not necessarily alter circumstances.
   Pain, loss, uncertainty could still occur. What changes is the absence of an internal war against them.

3. It is dynamic, not passive.
   Non-resistance doesn’t mean inaction. One can act decisively, even fiercely, without psychological rejection of the present.

A possible refinement:
“absence of resistance” could be misunderstood as resignation. But what you seem to point toward is something more like non-fragmentation—where experience is not divided into subject and object.

That raises an interesting question:
Do you see this intimacy as something that can be cultivated over time, or as something that is only ever recognized in an instant when resistance falls away?