Halachic embarrassment

Hello Rabbi. I am completely discouraged. Recently I have come across many different halachic rulings and it feels to me that the halachic is simply inconsistent. In contrast to the period of the Tannaim, when the Torah was quite small and each Tanna had a fairly reasonable possibility of developing a consistent set of rules of demand across the entire Torah, today about half of the answers (mainly those from the "Second Order") feel to me like a reliance on the judge's gut – I have not come across any indicator that holds water (in terms of consistency with sources + consistency) for when it is appropriate to be strict and when it is possible to be lenient.
After all, if the halachic rules of spikit between poskim create a halachic reality (which many rabbis think, although it is puzzling. After all, in the rulings we see that even the Sanhedrin does not do this), there is no reason to ever be strict about the question of spikit darbanan or the question of spikit spikit, and anyone who has opened a clear mishna sees that this is not how the decision looks. Although the Gemara seems to say quite definitively that one follows the great wisdom and the question of spikit darbanan and the question of spikit kolala, etc., it seems that most poskim in most generations see this as a general recommendation and not as something too exaggerated. As the rabbi certainly knows, there is no reasonable source for there to be any exemption from guilt resulting from obeying any halachic authority in a blanket manner, let alone questionable rules of spikit.
On the other hand, if the rules of sufficiency are not decisive – then no one has any way of really knowing how terrible it is to commit an offense inadvertently. How do I know when I can trust the mikel? And this is where the matter feels clearly inconsistent to me. I don't find any clear legality in it.
This inconsistency creates a general halakhic picture that, in my opinion, is completely ridiculous, and you can probably identify with this criticism that second-order ruling is one of the main causes of it. Since there is no fixed formula for concocting this potion called "ruling" from all the tangle of methods and weights that need to be given to everything, it becomes completely arbitrary and leads to futile arguments between second-rate rabbis.
The alternative to all this is to know all the Shas and rule on my own (perhaps even to be wary of the Shas for the sake of clarity sometimes, lest I err in the mitzvah of listening to the words of the sages). But even in the Shas itself, there are plenty of shortcomings, and it is usually not possible to easily decide a major Rishonim dispute – simply because many times it is possible to understand the Gemara in two quite reasonable ways.
What am I supposed to do?
Thank you very much.