Greetings Green, 
I hope you are very well.
Here are a few thoughts that I hope may provide some stimulation or useful angles of contemplation regarding your questions.
Form, Feeling, Perception, Sankharas and Consciousness - all 5 khandas remain intact and operational while a Being is alive, Enlightened or not.
Only during the different levels of Samadhi are these temporarily relinquished as one moves through the Jhanas, right up to Cessation of Perception and Feeling – which is the only state (of Consciousness) where perception and feeling have totally ceased. (as per SN 36.11 below)
SN36.11
“Good, good, bhikkhu! These three feelings have been spoken of by me: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been spoken of by me. And I have also said: ‘Whatever is felt is included in suffering.’ That has been stated by me with reference to the impermanence of formations. That has been stated by me with reference to formations being subject to destruction … to formations being subject to vanishing … to formations being subject to fading away … to formations being subject to cessation … to formations being subject to change.
“Then, bhikkhu, I have also taught the successive cessation of formations. For one who has attained the first jhana, speech has ceased. For one who has attained the second jhana, thought and examination have ceased. For one who has attained the third jhana, rapture has ceased. For one who has attained the fourth jhana, in-breathing and out-breathing have ceased. For one who has attained the base of the infinity of space, the perception of form has ceased. For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased. For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased. For one who has attained the base of neither-perception-nor-nonperception, the perception pertaining to the base of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased."
However, depending upon the stage of enlightenment, the relationship with the Khandas changes. The further one progresses, the more one understands their arising, and ceasing, and the gratification, danger and escape from each, the more they are relinquished, up to complete absence of grasping or picking up, due to the eradication of all craving, due to complete destruction of Ignorance… obliterated like a palm stump…
So the khandas are intact and operational, but they are no longer grasped - no longer upadanakhadas. This is a critical difference.
This is the full understanding and comprehension of the gratification, danger and escape of the Conditioned (Samsara), of the all, of Existence and of Dukkha. The result of the escape is the Unconditioned, the deathless, the unborn etc. But of course these are not Things or places. Really it is freedom from constructions/conceiving/conceit; freedom from death, freedom from birth etc which are all constructions…
However, experience continues while contact continues.
SN48.37
Analysis (2nd)
“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.
And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.
And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.
And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.
And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.
And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.
These are the five faculties.”
SO, while the khandas are intact there will be contact and there will be experience and feeling, as per SN48.7 above. But one now has tools to manage experience. One is freed through wisdom and so craving is ended. One has access to giving rise to joyful states by skills in meditation, ie while one is subject to the contact which is beyond control – ie the nibbida inducing nature of the world and human form, one can induce pleasant mind contact and dependently arisen happiness by jhanas.
Here is a lovely sutta talking about contact. Also see the one before this SN48.39 The simile of the fire sticks.
Irregular Order SN48.40
“Mendicants, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises. They understand: ‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of pain to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over. And where does that faculty of pain that’s arisen cease without anything left over? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where the faculty of pain that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises. They understand: ‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of sadness to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over. And where does that faculty of sadness that’s arisen cease without anything left over? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of pleasure to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over. And where does that faculty of pleasure that’s arisen cease without anything left over? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of happiness to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over. And where does that faculty of happiness that’s arisen cease without anything left over? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises. They understand: ‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of equanimity to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without anything left over. And where does that faculty of equanimity that’s arisen cease without anything left over? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the faculty of equanimity that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”
As such; so far we have seen that feeling arises dependent on contact (SN36.10 below), that where there is contact feeling arises – but, going further, the Noble ones understand the dependently arisen nature, the gratification, danger and escape, and have ceased to be attached, grasp or crave for any feeling. We have also seen that feeling comes in 3 types, and that there is BOTH mental and physical feeling (SN48.37 above) and that these all arise on the basis of contact. But one is freed from feeling – freed from dukkha- by not misperceiving it.
SN36.10
“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; so too, these three feelings are born of contact, rooted in contact, with contact as their source and condition. In dependence on the appropriate contacts the corresponding feelings arise; with the cessation of the appropriate contacts the corresponding feelings cease.”
It may be useful to contemplate the questions you pose from the perspective of Contact. How contact arises, and how the process continues after contact… ie the process of DO after perception – either grasping and constructing or seeing it as it is and not attaching or involving and letting it go. Once delusion is dispelled, one can choose whether to engage or not engage, depending on the purpose – it is now a choice (not driven by craving) – ie prior to seeing reality as it is, there is a holding on and grasping to a specific perceived reality based upon delusion (a mirage) and driven by craving (one of the asavas). This is the ground or footing for fabrication, of creating the conditioned. This is the ground upon which the seed of consciousness lands, and germinates due to moisture (craving) as per SN22.54 which you cite.
When consciousness is not ‘established” does not take a footing on perception resulting from contact, the footing or ground is absent and there is no fabrication or construction upon the basis of it. There is no craving for ‘existence’ (Bhavasava) to provide ‘moisture’ – the process is irreversibly broken. One does not construct Birth – there is freedom from birth > the unborn. One does not construct death, freedom from death > the deathless. What you call “the not-disintegrating” because there is no more construction or fabrication (no construction of future existence – kamma) ie nothing to disintegrate because there is no grasping to anything conditioned > the unconditioned.
This is my understanding. I hope that there is something here that may be of some use to stimulate your contemplations 
With best wishes
