Ancestral Lineage Healing Online Course FAQ 2017-2018 Seyta Selter
I have a relationship with the Greek goddess Hecate, but my blood ancestors are from West Africa. Is it problematic ‘mixing and matching’ to honor them with her?
How do the ancestors make use of physical offerings such as food or drink? This seems so foreign. Can you elaborate?
After doing the meditation on boundaries I realized I have unwell ancestors on my altar that I have been tending to for years. Do I take it down until the work is done? I also call their names in libation should that cease also?
I have two separate altar spaces, one for ancestors of blood and the other for ancestors of affinity/spiritual lineage/other-than-blood. Is it best to have these stay separate and to honor them at different times?
You’ve expressed a note of caution or discernment about having photos of the dead on an ancestral shrine. How about having them in your home just in general?
My ancestors asked me to bring them an offering (tobacco) that has a negative association for me, but I noticed that following through with the request brought a shift in the energy. For me this highlighted bigger questions of my personal responsibility and the importance of being accountable in this work. Can you speak some to those bigger themes?
Why are things such a hot mess on Earth right now? Why did folks stop tending to the land and spirits? Is this on track to improve somehow?
How do you suggest relating with the ancestors of one’s spouse?
Can there be tension between one’s ancestors and the ancestors of that person’s spouse/partner? If so, is it possible that this would be fueled by cultural biases held by the dead during life such as racism, religious intolerance, homophobia, etc?
Can stepping in with this work, including the type of boundary setting called for in Lesson Two, sometimes lead to a temporary increase in intensity among living family from the troubled dead?
How can I support my adoptive daughter with respect to her ancestors?
When assessing for boundary troubles with the different lineages, I noticed they seem to be directly impacting other living family members. Is it possible and/or appropriate to establish boundaries around them when needed?
When setting boundaries with the troubled dead along our blood lines is it possible to also realize that you need to set boundaries with ghosts that are not of your bloodlines (e.g., deceased friends or just ghosts from your work/environment/etc)?
When establishing boundaries with the troubled dead as is suggested in Part One, Lesson Two (Chapter Five of the book), is it common to have to reinforce or strengthen these boundaries again later?
Can it happen that the dead who seem well then kinda slip, meaning that they go from like an “it’s fine now 7” to a “not quite on the level 5 or 6” (for example)? What’s up with that?
Martín’s chapter seems to suggest that some people are functionally an ancestral dumping ground or scapegoat for unmetabolized lineage troubles. Are you suggesting this is avoidable and have you seen examples of people transforming this in positive ways, including with living family?
What’s your take on mediums or psychics? In my case, my father passed about a year ago, living family sensed him to not be well in spirit, and so we consulted a medium to get support. This included dialogue with him and doing some ritual on his behalf and now I wonder if it was a good idea to interact directly. Thoughts?
What if in the assessment I have the impression that there are no well ancestors even back into distant history? Is this common? What to make of this?
I believe that the trauma from my childhood that I experience from living family was compounded by the fact that my unwell ancestors were, at least to a degree, acting through them to relate badly with me. I feel like this makes establishing a boundary with the unwell dead even harder. Can you speak to this?
Does the 1-10 scale you describe still apply to the recently deceased, like those who have only died in the last two weeks or so and are therefore still in that earliest stage of the post-death journey?
My parent passed only three month ago. What can I do to support him in his journey so close to his passing?
My relative is dying but this lineage overall is unwell and I haven’t worked with them yet. What can I safely do?
Is it fair to assume that doing this work also improves the actual DNA or physical health of living family (and perhaps of future generations)?
Is it possible that illness can manifest in my body through the clearing/healing process of the lineage? I’ve been moving through the process and now I’m laid up with intense stomach pains, etc and wondering if it’s connected. Thoughts?
Any general guidelines for honoring strong emotions that arise during this work?
I’ve noticed that the invitation to embody the gifts of this lineage of ancestors is really lighting me up, like a blend of grief and stretching in my psyche around new capacities and just generally super intense. Thoughts?
I have very little information about my blood ancestors and this information is difficult to obtain. This feels discouraging. Is this an impediment to doing the work?
I’ve engaged the genealogy research process in all the ways I know to, and I still don’t have access to much. Should I ask the ancestors themselves to assist? How can I learn about the earlier cultures of my people if I don’t have more information? What happens now?
I’m fortunate to have lots of information about family history but I notice this makes it harder to actually connect with the ancestors in spirit and to decide which lineage to focus on because I have all these stories and opinions about them. Is this a thing? If so, what’s helpful in overcoming this block?
I know from genealogy research that my people are from one part of the world but the guided journey takes me to another and the guide presenting is not from the ‘actual’ place. What to do with this? What I have been doing is going with what feels experientially right and attempting to loosen my grip on the ‘facts.’ Should we prioritize felt-sense over historical realities?
Does this online course equip me to guide others in ancestral healing work? How does this course relate to the practitioner training you offer?
Cross-culturally is there a name, role, ‘position’ or hierarchy of medicine practitioners who deal specifically with ancestor issues?
I was so surprised to learn that France was the third largest slave trader in the world. This information has shaken me. Even if my lineage ancestors were not directly involved in the slave trade, how does the history of my country affect the wellness of my lineage? And what can I do about it?
How to suggest we apply all the additional cultural resources on death, soul, etc included in the lessons? How to those relate to the experiential work and the overall process?
Can you elaborate on what’s meant by “inherited difficulty” from our lineages in general? And in particular as (the one asking is) an Indigenous (from the Americas) trans man of color?
My maternal grandmother’s line seemed to have maintained a degree of health by actively practicing the same skills through the generations – sewing, cooking, gardening – and making an art/craft of these things. It is possible that practicing the habits/skills/crafts of our ancestors is a form of ancestor reverence?
Can unresolved ancestral curses or burdens contribute to phobias (e.g., to certain animals) in this lifetime?
I’ve noticed that I seem to inherit blessings or gifts from some lineages more than others, and that the ancestors themselves seems to confirm that I’m more in the line of succession along some bloodlines more than others. Does this make sense? And if so, does this tend to follow sex/gender (meaning I inherit the gifts of my mom’s people and my brother inherits the gifts of our father’s people)?
An ancestral guide on one of my lineages is presenting as neither male nor female gendered but as fluid between the two in an interesting and magical way. Is that a thing? Can you say more?
What can help with the tendency to doubt my experiences with the ancestors?
Any general suggestions for the mind that wants to understand everything, for settling the super active mind to be able to sink into the intuitive work?
When I try to drop in and do the assessment, I am finding that it’s hard to get much and that additionally I feel tired and/or like crap afterward. Thoughts on that?
I feel a sense of being an orphan in relation to family and this feels very present in how I approach the possibility of ancestral connection. Can you speak to this experience or dynamic some?
What about the blood ancestors from previous lifetimes/incarnations? Are they being worked with in this course also?
Can you explain more about what’s meant by ‘multiple souls’ and how this relates to the post-death experience?
Do ghosts reincarnate or do they have to be ancestralized in order to reincarnate?
Could you provide some additional context or advice for those who may already feel strong involvement from adoptive/chosen/spiritual lineages but perhaps find the blood lineage work to be newer/quieter?
This method seems to encourage us to engage our mother’s mother’s mother (and so on), our mother’s father’s father’s lineage, and likewise on our father’s side. Does this mean we will not really be looking to our mother’s father’s mother (for example) or our father’s mother’s father’s lineages?
Are the ancestral guides sometimes so intense, so available, so ready to get down to business with the healing, that’s it’s overwhelming? And if so, what’s helpful in that situation?
Is it appropriate to call upon the well and vibrant ancestors anytime, anywhere, and from any state of being? Any precautions on calling on the guides, the well ones from our lineages?
Is it best to work one lineage at a time through all five steps or is it also OK to connect with guides on the main four lineages (basically working more than one line through step two) before completing with one lineage through the five steps?
Is it common for ancestors to take the shapes of things that aren’t human? Is it common for us to have to enter into other states/ways of being in order to learn from and relate to them?
I’m curious about the concept of ‘journeying’ to ‘upper world’ and meeting ancestral spirits there. Few months ago I “journeyed” to the upper world and met spirits who said they were my ancestors. I cannot stop thinking about them as I have received so much love from them. What would be the best way to connect with them during lineage repair work? What are your thoughts about it?
After making a solid connection with the guide from this lineage, I’m having trouble keeping in my body. Their energy is so strong, their desire to put me to work and ‘upgrade my dna’ if you like is so powerful that I’m struggling to balance with them and to integrate all that I am learning. Are there ways to pull back a bit, take it slow or techniques for grounding that would be useful? Would it be valuable for me at this stage to seek more in depth support?
You seem at times to suggest connecting with an ancestral guide (singular) and at other times suggest working with them as a group/collective energy? I’m feeling a little snagged on this difference and hoping you could elaborate.
My partner and I are having experiences that don’t make sense outside the context of “blood memory” (e.g. he has ancestors giving him Tshiluba names, I have ancestors asking me to practice what appears to be Tengerism)? What’s up with that? Is that a thing?
The method encourages focus on what you describe as four primary lineages. What about the other four or other eight beyond that or other 16 beyond that? Do they not also have influence?
Can you say more about how an ancestral guide acts as the face or lens through which we experience lineage?
An ancestral guide who otherwise feels quite well in spirit is relating with me at times by fusing/joining/merging with me in spirit during the visioning work. Is that alright? What should I be tracking around that for ritual safety?
In my assessment a relative recently span of the lineage (mid 18th century) showed up as troubled with wellness before that. After connecting with the older ancestor guide, the relatively well ones who lived before the mid 18th century trouble and after the lifetime of the guide seemed to all be returning to join with the guide with a sense of being (further) released. Can you help provide context on why this might be even though they initially presented as already well?
Why are we needed in this process? If the ancestors are so awesome, why don’t they just heal things up without us having to intervene?
What are your thoughts on calling in the directions to establish a ritually safe container before engaging the ancestors?
Can you speak to the idea the only spirits in this realm are “ghosts”, are you familiar with that and where it might come from? And the core shamanism teaching that it’s “safer” to journey to the lower world or the upper world to work with an ally or guide? What you are teaching here seems to make more sense, that coming from an embodied presence is safer. Thank you for this guidance, this work resonates deeply.
When inquiring about an Irish lineage, I sensed them to be very unwell in spirit and later than day came across information on the British genocide of Irish people during the so-called famines of the 1800s. Is this kind of thing common?
Can you speak to the role of divination in ancestral communication?
Do you have any advice, guidelines, best practices, etc for respectfully working with the remains of the dead (esp. ashes, like on an altar)? How about ancestral relics? Are the suggestions any different if there are not your ancestors of blood?
What about other sources of spiritual problems like past lives or curses or entities? How to know whether the issue is ancestral vs. one of these other causes?