Thank you D'Ann for taking the time to read through and give your input.
 
Something that should be noted . . as far as I can find, this book "Healing Your Family Tree" does not have an Imprimi Potest or Imprimatur, so it is not in any way recognized by the Church.
 
There is always truth mixed wtih error when a teaching enters into heresy - otherwise, we would easily recognize it and be done with it.
 
I don't think there is much of a question that ways of behaving, thinking, etc are passed down from parent to child.   I dont' think there is much doubt that spritual issues can be passed down as well.    
 
However, the approach of "Healing Your Family Tree" is a part of the "Generational Healing" craze which was popularized in some circles in Protestantism.  I was exposed to that teaching, and while it seemed interesting and promising, there was something that held me back.   As I moved towards entering the Catholic Church, learning about the Catholic faith, I realized this idea of "Generational Healing" was in grave error.
 
To find it now spreading within Catholic parishes is disturbing.
 
I am sure the author is very well intentioned, as well as bene and anyone else here who has advocated for its validity.
 
I am not in any way attacking those good intentions.
 
But good intentions do not equate with being free from grievious error.  Arius was filled with good intentions, but he stubbornly and persistantly declared "There was a time when the Son was not" - denying the true Trinity.
 
The prayer I posted is 
THE prayer the author himself recommends to be prayed in keeping with what he presents in the book    That prayer encapsulates the essence of the teaching, and
 that prayer is indeed promoting praying for things we can never validly pray for and never should be taught to pray for if we hold true to Catholic teaching.
 
We can never validly pray for God to forgive the sins of someone who has died.   They have either already been forgiven or they no longer be forgiven.   There is no forgiveness extended past the grave.  Forgivenss flows from God's Grace and all opportunity to respond to God's Grace ceases at the moment of death.
 
However, this author would have us pray for our ancestors to be forgiven:
Lord. But I also ask you to forgive the sins of my ancestors whose failures have left their effects on me in the form of unwanted tendencies, behavior patterns and defects in body, mind and spirit. 
Now notice something else about this . . .it is not a prayer that has the ancestors benefit in mind, it has the benefit of the one saying it ultimately in mind.
...whose failures have left their effects on me ...
The prayer does not ask for ALL sins of one's ancestors to be forgive, but only focuses on THOSE SINS (failures) that are having an effect on the one saying the prayer.
 
NO WHERE does the Church teach this.
 
When we pray for the dead, as I said before, the Church does not teach us to pray for them in a manner that gives any direct benefit to us, or iwhich is self-serving in any way. Our prayers are to be sacrificial in nature, the only benefit in mind being for those in pugatory.  There is not be no thought for benefit to ourselves. . . We are not instructed to pray for a soul in purgatory in a manner such that the goal of that prayer is not ultimately for them, but for us so we may have an easier time of things in this life.
 
 
Yet this prayer for healing our family tree would have us do exactly that.
 
 . ..  it turns what is suppsed to be a selfless, sacrifical giving of self on behalf of one in purgatory, into a self-centered praying for ANY ancestor whose failures, whose sins, may be impacting us in some manner.   and so it instructs us to pray for them 
only to receive some benefit to ourselves.  . . .Instead of engaging in selfless prayer for the deceased within the bounds the Church allows us, this is a self-centered prayer, which promotes, in reality, narsicism.
 
Error is often very subtle, with such nuances subtly shifting our ideas and deeds from being selfless to self-centered in a manner we may find difficult to detect.
 
 
 
Additionally, when we are baptized, we receive the power of the Sacrament, the infusion of Divine Sanctifying Grace into our souls.
 
When we are baptized, prayers of exorcism are prayed over us:
THE PRAYERS OF EXORCISM 89. During the Sacrament of Baptism, the Priest says two prayers of Exorcism.
90. The first one is said after the reading of the Gospel. During that prayer, the Priest commands any impure spirits who might be present to depart from the person to be baptised. This process is to purify the physical body of the believer. The spiritual body does not need purification because a new creation will be born when the sinful one dies.
91. The second prayer of Exorcism is called "Ephpheta." (Ephpheta means 'Be opened') After the prayer, the Priest touches the ears and mouth of the child with his thumb. He then says, "The Lord Jesus made the deaf hear and the dumb speak. May He soon touch your ears to receive His Word, and your mouth to proclaim His faith, to the praise and glory of God the Father."
 This prayer would seem to negate such power of the Church and the Sacramental power of baptism.
 
 
 
In addition, if we pray for our ancestors to be forgiven, our actions would declare - actions speak louder than words - the Magesterium to be in error and Her teachings not worthy of belief, for She teaches us that there is no forgiveness of sins after death.
 
If the Church teaches there is no forgiveness of sins after death, what other purpose would there be to pray asking God to forgive the sins of someone who has died, other than to put one's self at odds with this teaching of the Catholic Church?
 
 
The simple fact of the matter is we have no need to go digging into our family tree to pray for forgiveness for our ancestors, or for them to be released from bondate, or anything else this prayer and teahing would instruct us to do for them.
 
 
We have been given all we need - the Church, the Sacraments, the Priesthood, 
the Eucharist, We have not been lacking in anything in the Church. 
 
 
We don't need innovative teachings which contradict the teaching of the Church.