Witch to Wife investigates a growing genre of social-media testimony in which women publicly reinterpret their former involvement in tarot, witchcraft, astrology, manifestation, energy healing, yoga, and other alternative spiritual practices. Creators who once understood these practices as sources of healing, knowledge, empowerment, or personal transformation come to describe them as spiritually counterfeit—forms of apparent good through which demonic influence entered their lives.

The project examines how this reinterpretation takes place through the evangelical language of spiritual warfare. Within these narratives, the central danger is rarely obvious evil. It is misrecognized good: a practice that feels healing, illuminating, or empowering while secretly drawing the practitioner away from God. Personal experiences such as anxiety, paralysis, confusion, fear, or dissatisfaction are retrospectively reorganized as evidence of spiritual attachment, demonic influence, or an “open door” created through occult practice. The problem becomes less whether a practice appears to work than what power is believed to operate through it and to whom the practitioner becomes accountable.

Figures such as the witch and the “Jezebel spirit” make this danger legible through specifically gendered forms. Traits associated with autonomy, sexual freedom, emotional intensity, control, self-definition, and resistance to male authority are gathered into recognizable diagnoses of spiritual disorder. The witch therefore extends beyond the literal practitioner of witchcraft. She becomes a flexible figure for feminine self-authorization itself: a woman who seeks knowledge outside sanctioned Christian authority, treats her own experience as trustworthy, or refuses the gendered order presented as biblical.

The project traces a recurring narrative sequence across influencer posts, podcasts, YouTube testimonies, and other forms of digital Christian media: deception, recognition, renunciation, deliverance, and realignment. Testimony does more than report a change in belief. It rewrites the creator’s past, identifies the forces understood to have shaped it, and offers audiences a repeatable script through which they might reinterpret their own experiences. Practices once narrated as self-care become contamination; empowerment becomes rebellion; spiritual curiosity becomes vulnerability to deception.

Deliverance, however, does more than remove an unwanted spiritual presence. It installs a new model of the self. In these narratives, conversion is frequently accompanied by a movement toward modesty, heterosexual marriage, submission, domesticity, motherhood, and what creators describe as biblically ordered womanhood. The wife functions as the positive counterpart to the witch: disciplined where the witch is excessive, submissive where she is self-authorizing, properly aligned where she is spiritually dangerous.

Current case studies include the testimonies and teachings of Angelamarie Scafidi and Ashley Jones, whose content connects New Age practice, demonic deception, deliverance, marriage, and spiritual authority. The project is expanding to include Alex Reads Tarot’s public renunciation of tarot, as well as other creators who have documented movements from alternative spirituality into evangelical Christianity.

By placing these narratives in conversation with histories of witch-hunting, feminist theories of monstrosity, studies of spiritual warfare, and scholarship on digital testimony, Witch to Wife asks how social media participates in regulating the boundaries of acceptable womanhood. The project argues that what is being cast out is broader than witchcraft or New Age spirituality: it is a field of feminine autonomy. What takes its place is presented as timeless and divinely ordained, even as it is continually produced through contemporary platforms, influencers, and conservative religious media.