But there is also the evil inclination that is spiritual--the desire to do what is wrong because it is wrong, The "imp of the perverse" as Edgar Allan Poe calls it.

 Rav Nahman in the LeM vol. I chapter 72 holds that there is a continuum of the evil inclination from the very bottom of physical desires up until the angel of God [the Samech Mem/ aka the Satan]

This subject you can see also in the Letter of Musar of Rav Israel Salanter where he brings down that some Rishonim held the evil inclination to be physical desires. [But no completely physical. After all there are plenty of desires that are connected with our biology that are not physical completely but not spiritual either. E.g., the desire for power or honor. These desires we share with many species of animals like baboons as Sapolsky noticed. I even recall the picture of one beta baboon that dis-respected the alpha baboon. His pieces were found the next morning strewn all over the place.

But there is also the evil inclination that is spiritual--the desire to do what is wrong because it is wrong, The "imp of the perverse" as Edgar Allan Poe calls it.   

But I have also seen that people that do only the fast type tend to not really get the learning at all.

To me it seems you need a combination of learning fast along with deep in depth learning. I did notice that each type has its advantages. But I have also seen that people that do only the fast type tend to not really get the learning at all. On the other hand the slow and in depth type that you see in places like the Mir or Ponovitch tend to lack the broad perspective.

It looks to me that the only way that each type of learning really works well is when there is some kind of balance.

"Secular learning" חכמות חיצוניות is something that Rav Nahman Breslov was against. However his disciple R Nathan takes it to a degree that I think was not in the intension of Rav Nahman.

 You might have noticed there is an over abundance of insane people in the religious world and I think I can see why. Sapolsky at Stanford noticed the relationship between a mild case of schizophrenia and obsession with religious issues. It used to be on his second lecture of Schizoid personalities but Stanford apparently deleted it. The point is that while in the secular world religious obsessions are not well respected, but in the religious world they are thought to be signs of great holiness. And besides that people with mild religious obsession tend to be schizoid. So if you put  a lot of that all together, you get group behavior that is schizoid. Not just individual behavior. However the Litvak yeshiva world seem to be more or less OK. They do not seem much afflicted with these mental diseases as other parts of the religious world are.

I think, there is a way that knowledge enters the mind by reading the words forwards and backwards.

I used to do this myself at Polytechnic in NYU for Physics. As a matter of fact we do not know how knowledge enters the  mind. So this is as plausible as anything. And at last for me this seems to work but it only works in conjunction with learning fast. 

[The "learning fast" thing is advice from the Musar book אורחות צדיקים Ways of the Righteous in his Gate on Torah where he explains that that was the way of the rishonim [mediaeval people]. 

I would like to suggest that it is helpful to know if you are more Left brain or Right brain. The learning fast thing is more applicable to he right brain types. The detailed analysis more for the right brain types.

But you also need to combine both. So even right brain types, need a ertain amount of detailed analysis type of learning and left brain also need some amount of the learning fast type of learning. It is a matter of emphasis.

 vaccines

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Rav Haim of Voloshin who was a disciple of the Gra a

 Litvak yeshivas were mainly based on the model of Rav Haim of Voloshin who was a disciple of the Gra and my experience in these kinds of places was amazingly positive. So even if I have fallen from that sublime wonderous path, I still feel a twinge of regret that I was not able to stay within that context. It is like they say you never know what you have until you lose it.

However I do have a suggestion for those that are willing to listen. To me it seem the problem for me and for many others is the fact that the Herem that the Gra signed is ignored. [That is somewhat related to the idea of excommunication but within the context of halacha it is much more serious.] 

So it might seem ironic that I quote Rav Nahman of Breslov often and yet also hold that the herem of the Gra is valid. However there is an easy answer for that. It goes back to a famous book that contained the actual language of the herem and there I saw that it did not apply to Rav Nahman.