I, Mr Wrong, wish to be clear in my intention to clarify wrong views of what Zen Master Dogen meant by full lotus sitting.
The negation of idealism, is not it.
The negation of materialism, is not it.
Philosophies of action, are not it.
Keeping the spine straight vertically as a means to bring the autonomic nervous system back to balance, is not it.
Soto Zen practice of shikan-taza, is not it.
What Master Dogen meant by full lotus sitting might be not anybody's view but just full lotus sitting itself -- physical sitting, mindful sitting, and just sitting.
A teacher who writes on his blog, "We, true Buddhists...." have such and such an understanding in regard to mindfulness, whereas they who have that understanding of mindfulness are non-Buddhists: such a teacher is not my teacher. I totally renounce the viewpoint of such a teacher. My sitting practise is utterly different from, nay, opposed to, his sitting practice.
Gudo's thesis is the thesis of "We, true Buddhists, have such and such an understanding of True Buddhism."
Without my going wrong in my endeavor to subscribe authentically to the thesis of True Zen Patriarch Gudo, there would be no chance of me, as Mr Wrong, being clear in regard to the proper anti-thesis to Gudo's thesis.
So I bow to Gudo, and thank him for putting his head above the parapet. I thank him for his heroic and courageous putting forward of his static true Buddhist thesis. And I say to Gudo: Go to hell, you old bastard, who fell so hopelessly in love with his own view, thinking it to be true Buddhism.
This is my attempt at a less fixed, less rigid, more dynamic anti-thesis.
But nobody comes from a more fixed, more rigid, more frozen-in-fear-ful place than me, with all the compensatory mechanisms I have constructed over the course of a lifetime to try to appear all right on the surface in spite of deep vestibular dysfunction within.
The insincere cloth-eared Paddy whom I slag off, the one who would like to bask in the warm glow of having asked the True Zen Patriarch a good question, is nobody but Mr Wrong himself.
FM Alexander said, "To know when we are wrong is all that we shall ever know in this world."
What FM said is true, at least for me it seems to work. For me, as one individual in my own chunk of spacetime, FM's approach seems to have opened up a kind of mission in life: to clarify, as Mr Wrong, what this wrongness is -- at least until such time as some more dynamic individual is able to see through my anti-thesis, truly expose me as the insincere fraud I am, and send me to join Gudo in that dustbin in hell that is reserved for the ashes of Zen teachers whose view turned out to be false.