Understanding Satan in Satanism by Knot Magick

Satanism is not a monolithic belief system. It is a spectrum of ideologies united by a focus on individualism, self-determination, and personal empowerment. It also emphasizes personal responsibility. Furthermore, it involves skepticism of traditional religious authority and rational inquiry.

Who is Satan?

This is a huge topic, but in brief

In Judaism, Satan (שָּׂטָן) originally means “adversary” or “accuser.” He wasn’t the embodiment of evil. Instead, he was more like a prosecutor in God’s court. He tested humans to prove their righteousness, like in the Book of Job.

In Christianity, Satan evolved into a rebellious angel who was cast out of Heaven. He becomes the ultimate enemy of God and humanity. He acts as the tempter. He is the deceiver, and the embodiment of sin. He signifies separation from divine grace.

In Islam, Shayṭān (Satan) is a jinn who refused to bow to Adam and was cast down. He tempts humans but doesn’t have ultimate power — humans are responsible for their own choices.

All of these interpretations have, in their own time, influenced the way that Satan is understood. The primary understanding is of Satan as a being of pride, rebellion, and temptation. He leads people away from divine truth. However, one man’s divine truth is someone else’s tyranny. Let us look at the flip side of these understandings.

Satan as a Symbol

The idea of Satan as a symbol of resistance takes the traditional figure. This includes the adversary, the rebel, the one who says “no.” It re-frames this figure not as purely evil. Instead, it is seen as a necessary or even heroic force. This force stands against oppressive power. This interpretation shows up across philosophy, literature, and political thought. It is the foundation of both the non-theistic Satan of the Satanic Temple and the atheistic Church of Satan.

Some primary examples of literary and romantic roots include John Milton’s Paradise Lost (1667).  Famously, Milton’s Satan is portrayed as a tragic, almost heroic figure who defies God’s authority. His bold claim, “Better to reign in Hell than serve in Heaven,” captures this spirit of proud rebellion.

Later, when illustrating Paradise Lost c1800 William Blake was inspired to show Satan as a powerful and dynamic figure. Sometimes, he depicted Satan as a serpent wrapped around Eve in the temptation scene. This presentation diverged from traditional depictions. Blake argued that Milton subconsciously sympathized with Satan’s spirit of resistance. He suggested that Satan represented the fight for freedom against tyranny.

Other authors, such as Shelley in Prometheus Unbound, depict Satan using a similar archetype. He is the defiant being who suffers for humanity’s liberation. Another example can be found in “The Revolt of the Angels” by Anatole France, published in 1914. In this, France explores themes of rebellion against divine authority. The central character is Arcade. He is an angel who leads a revolt against God. This novel explores all the same themes. Satan only appears in clarity towards the end of the novel. He decides it is better to rule from Hell in challenge. Ascending the throne of heaven would turn him into the authoritarian himself.

Satan as Self

The concept of Satan as a symbol of the Self stems from the idea. The mythological figure of Satan represents the individual’s independent parts. These aspects are questioning, proud, and even transgressive. These are the parts that refuse to be subsumed by external authority, even if that authority is “God” or “society.” This concept draws on many of the same literary and romantic sources. It represents individual will as sovereign, not subordinate. Rather than focus on those again let us consider Satan as our Shadow Self.

Carl Jung talked about the “Shadow.” These are all the parts of ourselves that are repressed. They are repressed because they don’t fit society’s expectations of what is “good” or “acceptable.” Often there is a tension between the parts of us we consider “good” or “acceptable.” Society’s expectations create this tension. It occurs between those parts and the parts which don’t fit. We often work very hard to deny these “negative qualities” and create internalized chains of guilt, shame, fear and self-denial. Even when chained, the Shadow self can subconsciously and unconsciously control us. It affects our lives. According to Jung, when we integrate it — acknowledge it, confront it, understand it — you become whole.

Turning back to Satan, in this understanding the rebellion of Satan is focused on our own internal chains. In a sense, Satan is the sel saying “I will define myself on my own terms.” Thus, “Satan” is not external evil, but your own wholeness calling to you from the forbidden places inside you.

Some modern interpretations this understands expands into the realms of the metaphorical goodhood of the self. Self-deification means taking full responsibility for one’s own existence: your morals, your destiny, your meaning are yours to create. No divine blueprint, no savior coming to fix you — it’s all you. In short Satan as a symbol of the Self signifies ownership. This includes your instincts, your flaws, your dreams, and your entire being. This holds true even when that Self is dangerous, messy, or terrifying. It’s about choosing yourself over imposed external ideals, and in doing so, becoming fully real.

Satan as a Deity

We move beyond the concept of Satan as the rebel and liberator when Satan is viewed as a literal deity. This also occurs when seen as a spiritual entity. We enter into the realms of Satan as a light bringer. In this, the focus shifts from simply looking at acts of rebellion and questioning. Instead, it highlights the illuminating nature of these actions. It is now that we also need to consider who Lucifer is concerning Satan.

The name Lucifer literally means “Light-Bringer” (from Latin lux = light + ferre = to bear/carry). In early Christian tradition, Lucifer was identified with the “morning star” — Venus. He was not originally an evil figure.

Over time, due to interpretations of passages like Isaiah 14:12 Lucifer became identified with Satan — the fallen angel.

“How you have fallen from heaven, O Lucifer, son of the morning!”

There are a number of different expressions of this concept. One expression is devotional worship of a liberating deity. This deity brings gnostic knowledge in the form of the serpent in Eden (who frees humanity from ignorance). He is also a protective deity. He guards us against real world and cosmic tyranny. He acts as a savior from all forms of oppressive hierarchies.

He also becomes the archetypal teacher who encourages human evolution through knowledge, self-mastery, and independence. Magic and ritual are just some of the ways that transformation and self-determination can be achieved. In some cases, rather than being a literal deity, Satan/Lucifer is seen as a powerful energetic current. It is also a mask that can be assumed depending on the intent of the practitioner.

SUMMARY

In short, there is no one understanding of Satan. The three broad categories which have been explored here are just high-level understandings. I do not have the knowledge to delve into the biblical, psychological, and sociological scholarship. These areas overlap with this topic.

There are, however, a couple of familiar organizations which we can explore in a little more detail.