Justin,
And don't think I am ignorant to want you are trying to get across (although I am ignorant, in both meanings of the the word 
) There is a time and a place where the mode of behavior you mention is required.
Remember I mentioned the new-calendarist's who come by our church and kneel, well, I do think it is sinful to allow myself to slip past the very thin line of just saying it is not Holy Tradition, and find myself thinking I am superior in some way - it happens very easily and I have to confess it. I am not superior because of it, I am only shown to be a greater sinner.
On the other hand, Holy Tradition is not something within our right, once we are Orthodox, to accept or decline. Acceptance is mandatory. And it probably would have helped if we also tryed tyo understand the meaning of not bending our knees on Sunday, I failed to highlight this.
Here is St. Basil from the link you gave...(thank you)
66.561 Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church562 some we possess derived from written teaching; others we have received delivered to us "in a mystery"563 by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay;-no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.564 For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of tim invocation at the displaying565 of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism andthe oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil566 itself taught? And whence comes the custom of baptizing thrice?567 And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which oar fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed: to look at was hardly likely to be publiclyparaded about in written documents. What was the meaning of the mighty Moses in not making all the parts of the tabernacle open to every one? The profane he stationed without the sacred barriers; the first courts he conceded to the purer; the Levites alone he judged worthy of being servants of the Deity; sacrifices and burnt offerings and the rest of the priestly functions he allotted to the priests; one chosen out of all he admitted to the shrine, and even this one not always but on only one day in the year, and of this one day a time was fixed for his entry so that he might gaze on the Holy of Holies amazed at the strangeness and novelty of the sight. Moses was wise enough to know that contempt stretches to the trite and to the obvious, while a keen interest is naturally associated with the unusual and the unfamiliar. In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity. "Dogma" and "Kerugma" are two distinct things; the former is observed in silence; the latter is proclaimed to all the world. One form of this silence is the obscurity employed in Scripture, which makes the meaning of "dogmas" difficult to be understood for the very advantage of the reader: Thus we all look to the East568 at our prayers, but few of us know that we are seeking our own old country,569 Paradise, which God planted in Eden in the East.570 We pray standing,571 on the first day of the week, but we do not all know the reason. On the day of the resurrection (or "standing again" Grk. a0na/stasij we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ,572 and are bound to "seek those things which are above,"573 but because the day seems to us to be in some sense an image of the age which we expect, wherefore, though it is the beginning of days, it is not called by Moses first, but one.574 For he says "There was evening, and therewas morning, one day," as though the same day often recurred. Now "one and "eighth" are the same, in itself distinctly indicating that really "one" and "eighth" of which the Psalmist makes mention in certain titles of the Psalms, the state which follows after this present time, the day which knows no waning or eventide, and no successor, that age which endeth not or groweth old.575 Of necessity, then, the church teaches her own foster children to offer their prayers on that day standing, to the end that through continual reminder of the endless life we may not neglect to make provision for our removal thither. Moreover all Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if seven times multiplied by seven, completes the seven weeks of the holy Pentecost; for, beginning at the first, Pentecost ends with the same, making fifty revolutions through the like intervening days. And so it is a likeness of eternity, beginning as it does and ending, as in a circling course, at the same point. On this day the rules of the church have educated us to prefer the upright attitude of prayer, for by their plain reminder they, as It were, make our mind to dwell no longer in the present but in the future. Moreover every time we fall upon our knees and rise from off them we shew by the very deed that by our sin we fell down to earth, and by the loving kindness of our Creator were called hack to heaven