i don't think there is an ideal answer for you, because you are basically saying "it's too hard for me, so i can't do it." And to certain Jewish groups, they would view this kind of statement as some sort of laziness, or lack of faith, rather than trying to respond to something very legitimate that a person is explaining. And so answers of "try harder" or "distract yourself with games so you don't notice how hard it is" probably won't be the most helpful. And modifying the rules of halakhoth and miswoth on your own isn't ideal either. Therefore I think the most ideal situation would be to switch to a legitimate halakhic practice that might be easier for you, allow you the space to grow, and may even prove to be more authentic for how you connect to Yom Tovim.
My suggestion to you would be to switch to following Sephardic Halachoth for the Yom Tovim, especially the halakhoth that were compiled before the Sephardic/Mizrahi Jews settled in Eretz Yisrael and started switching/matching to Ashkenazic customs. The religious Sephardic Jews that entered Israel in the 50s, 60s, 70s, etc, arrived with the religious practice of using electricity on Yom Tovim, eating Kitniyot, and kashering kitchens in a much simpler way for Pesach. This is not intended as an entire guide for how to switch to a comprehensive Sephardic practice for every aspect for your life, but to touch on the concerns you mentioned in your answer, like turning lights on and off during Yom Tov, bathing during Yom Tov, and a little information about Pesach.
Here is a list of many Sephardic (and some Ashkenazic) Pos'kim who allowed the use of Electricity on Yom Tov and which books you can find them in
1903 Rabbi Yechiel Michel Epstein (the author of the Aruch Hashulchan)
in Bet Va'ad LeHakhamim allows turning lights on on Yom Tob.
1903 Rabbi Yosef Yehoudah Strazberg (author of Yad Yosef, & Ab Bet Din
of Makasov, Galitzia) in Bet Va'ad LeHakhamim also allows turning them
1912 Rabbi Refael Aharon Ben Shim'on (Chief Rabbi of Egypt) (He wrote
this in 1901) in his UMitzor Debash allows turning them on.
1913 Rabbi Binyamin Aryeh HaKohen Weiss in his Eben Yeqarah allows
turning them on.
1924 Rabbi Yehuda Yudil Rozenberg in his Maor HaHashmal in Montreal,
Canada allows turning them on.
1932 Rabbi Ruben Margaliot in his Nefesh Hayah allows turning them on.
1934 Rabbi Yosef Messas (Rabbi of Tlemcen, Algeria and Meknes, Morocco
and Haifa, Israel) in his Mayim Hayim allows turning them both on and
off and he reiterated his position in numerous other places.
1934/35 Rabbi Tzvi Pesach Frank (Chief Rabbi of Jerusalem) in Qol
Torah allows turning them on.
1935 Rabbi Ben Sion Meir Hai Uziel (The Rishon LeSion himself) in his
Mishpete Uziel allows both turning them on and off and he reiterated
this in 1947.
1936 Rabbi David HaKohen Saqli (Rosh Ab Bet Din in Oran, Algeria) in
his Qiryat Hanah David (volume 2) allows both turning them on and off.
1945 Rabbi Eliezer Yehoudah Waldenberg in his famous Tzitz Eliezer
(volume 1) allows turning them on.
1948 Rabbi Masoud HaKohen in his Pirhe Kehounah (Casablanca) allows
turning them on.
1964 Rabbi Shraga Faivel Frank in his Toldot Ze-eb allows turning them
1973 Rabbi Shabetai Sheftel Weiss in his Hilkhita Rabeta LaShabeta
allows turning them on. Source: List compiled by Joseph Mosseri.
Note about this list: As you can see from the dates, many of these rulings are from 30+ years ago, and so most of their discussions are regarding things like lightbulbs. You would have to read the original sources to discover if their applications would carry over into other devices we now have today, and keep in mind the limitation of the author. And by that i mean that possibly one of the rulings could be said to apply to things like electric ovens, because the Chakham might have been able to imagine such things, or such things might have existed in his time, but a smart phone would have been inconceivable and therefore you could not apply his ruling to it.
Note about Modern Sephardic Pos'kim: In more recent times, many Sephardic decisors have begun issuing rulings more in line with Ashkenazi halacha (such as Chakham Ovadia Yosef) and are therefore now banning the use of electricity of Yom Tov. And without getting into a debate into the topic of "Asheknazifaction of Sepharadim," let's just say that it's important to look at the slightly older works for certain sticky issues such as electricity on Yom Tov.
But for other things, like Yom Tov Kashruth in your home, you can easily follow the modern Sephardic sages, whose ps'ak is much more straight forward and easier. For example, here is a video for how to kasher your entire kitchen according to Sephardic halacha. To see the written guidelines this video follows you can read this Aish article that hosts this information for some reason.
Sephardic halacha also allows people to take hot showers on Yom Tov, especially when the Yom Tovs lead up to or follow Shabbat if you follow certain guidelines
There are objections to be raised regarding the issue of switching minhagim, but i'm not convinced that these objections are really as solid as people think they are. The people of Yemen did not say to themselves that they had no right to follow the Rambam because he was an Egyptian Rabbi, in fact nearly all the Oriental communities accepted Rambam in one stance or another, without arguing whether it was "their minhag" to do so. Jews in Germany did not object to Rashi being French, and people in Poland don't feel that any Germanic halakhoth aren't binding. And even in recent times, many Sephardic Chakhamim would include Ashkenazic opinions and customs in their works when they believed those customs/rulings to be more correct than their currents practices. For example, the Ben Ish Chai would include Ashkenazic opinions in his rulings. But if you are looking for a modern Ashkenazi posek that allows Ashkenazim to switch things like minhagim, pronunciation, or Kashruth, Rabbi David Bar Chayim advocates that one can (and sometimes even should) do so.
Here are some videos on these topics:
Kitniyot and Hatarat Nedarim: Why All Jews May Eat Kitniyot on Pesach
Ashkenazim can switch to Sephardic S'lichot
Switching to Sephardic/Yemenite Pronunciation (and switching customs in general)
In the end i'm not advocating for you to just switch customs willy nilly and create your own pick and choose halakhic system. But we are supposed to be one people, and i'm not convinced that keeping ourselves divided is what our forefathers, or God, would have wanted. In the end I do think it would be more beneficial to choose one set of standards to follow for your halakhic practice, but as you grow into Judaism, you should be able to find a path that helps you move forward, rather than feel imprisoned by one that holds you back.
For a general shiur on the difference between Sephardic and Ashkenazic halakhic methodologies, you can listed to one here by Joseph Mosseri, an Egyptian Hazzan who teaches a lot about Sephardic Topics.