Interesting reply about Santanism. Could you go more in depth to what you see an the specific character of the Slavic Satan juxtaposed to the many other Satans, especially the ones known on this site?
I should perhaps start by noting that it has never been much of a goal for me to join the larger Satanist community on Tumblr, and thus my perspective is limited to chance encounters, and to speak of this image in comparison to many others would take an essay at least, if not a book. I can, however, discuss the image of Satan peculiar to Slavic belief - not necessarily as a Satanist, but rather as a scholar of folklore.
Before all, it is important to note a few things about the Eastern European flavour of Christianity. Traditionally, the practice of common people was more in the line of what is referred to as dual faith - or, as the saying goes, love God, but do not anger the Devil. Thus, if it was possible to live alongside what would be thought of as demonic, devils proper, witches, and vampires included, so it was. Therefore, the prosecution of witches, for example, was never a systematic occurence, and mostly took the form of the occasional lynching of an individual suspected of actively harming their neighbours, and decrees that condemned the involvement of clergy in magical practices right alongside prohibiting folk revelry and gambling. Secondly, folk stories often paint Satan as a co-creator of Earth and people, who was cast down from Heaven for his desire for, so to speak, independent creativity and recognition, God not wishing to share His throne.
With that in mind, demons, while without a doubt linked to illness, loss, addiction, and so forth, are not always painted as the enemy once they act not generally, but one on one with a person. There are stories of demons put in service to poor people, for example, for harming them instead of the rich. There are stories of them rewarding the cunning and the faithful, and even being involved in raising the sun in the morning. On the other hand, for example, folk imagination in some cases paints Saint Cassian similarly to fictional Viy, as a surly man with long eyebrows and eyelashes who lifts them only on his feast day, the 29th of February, and curses with his gaze all he looks at - for he is jealous of Saint Nicholas, who is celebrated multiple times a year. In magical practice working closely with the Devil does not contradict faithful Christianity, either - one just has to cover up the icons and turn the cross to their back. Humans, too, function rather on the level with demons, the latter overpowering only through their numbers.
Then there is, of course, little distinction, semantically, between chort - a demon of a minor rank and chort - the Devil Himself; according to some, it even happens to be His preferred name. A devil appears as a limping man, as a foreigner (A German, people say, the word in Ukrainian sharing the root with “mute”, that is, an individual unable to speak the local language. Centuries pass, Germans are still barbarians. What would you do.), as a black cat, as a person in black, as a priest; a devil strikes a deal, tricks, serves, helps, trades, torments, aids the world in its smooth function, upholds contracts, functions by peculiar rules; a devil is to be feared no more than one would fear their own deceased aunt.
To conclude, Satan is not so much the enemy to eliminate as the other side inherent to existence, and even if He and His kin bring trouble, it is not more malicious than what you would get from a house spirit, a passed human, or even a particularly unpleasant neignbour. Neither is the Devil a source of unhappiness or unfairness, but a trickster entity of certain power, linked to the base, the physical, and the unfortunate, that acts within the possibility of this world.
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