Among the ancient Tagalogs, there existed a doctrine—which according to Chirino (1601-1604) is sowed by the Devil—that a woman, whether married or single, could not be saved, who did not have some lover. They said that this man, in the other world, hastened to offer the woman his hand at the passage of a very perilous stream which had no other bridge than a very narrow beam, which may be traversed to reach the repose that they call Kaluwálhatian i.e. Bathala's abode. Hence, virginity was not recognized or esteemed among them; rather they considered it as a misfortune or humiliation.Blair, Emma Helen & Robertson, James Alexander (1903). The Philippine Islands, 1493-1803. Volume 12, page 251. Other places in the afterlife besides Kaluwálhatian, includes Maca or "kasanáan ng tuwa" ("a thousand joys") where the good souls temporarily stays pending reincarnation; and the "kasanáan ng hírap" ("a thousand pains") where the bad souls went.POTET, Jean-Paul G. (2018). Ancient Beliefs and Customs of the Tagalogs. Lulu.com, 2018. , 9780244348731. Page 44. This doctrine explains why most religious ministers (catalonas) are women. Some minority tribes in the Philippines such as the Mandayas, who still have some priestesses serving them, offer an explanation. They assert that women are more appealing and persuasive toward the 'gods and the evil spirits' who are mostly "males".Santiago, Luciano P. R. (2005). To Love and to Suffer: The Development of the Religious Congregations for Women in the Spanish Philippines, 1565-1898. Ateneo University Press, 2005. 9715504787, 9789715504782. Page 6.  Whether or not Dian Masalanta is identified with Bathala Meycapal is impossible to know as the former was only mentioned, albeit briefly, in "Relacion de las Costumbres de Los Tagalos" (1589) by Juan de Plasencia.
Among the ancient Tagalogs, there existed a doctrine—which according to Chirino (1601-1604) is sowed by the Devil—that a woman, whether married or single, could not be saved, who did not have some lover. They said that this man, in the other world, hastened to offer the woman his hand at the passage of a very perilous stream which had no other bridge than a very narrow beam, which may be traversed to reach the repose that they call Kaluwálhatian i.e. Bathala's abode. Hence, virginity was not recognized or esteemed among them; rather they considered it as a misfortune or humiliation.Blair, Emma Helen & Robertson, James Alexander (1903). The Philippine Islands, 1493-1803. Volume 12, page 251. This doctrine explains why most religious ministers (catalonas) are women. Some minority tribes in the Philippines such as the Mandayas, who still have some priestesses serving them, offer an explanation. They assert that women are more appealing and persuasive toward the 'gods and the evil spirits' who are mostly "males".Santiago, Luciano P. R. (2005). To Love and to Suffer: The Development of the Religious Congregations for Women in the Spanish Philippines, 1565-1898. Ateneo University Press, 2005. 9715504787, 9789715504782. Page 6. Other places in the afterlife besides Kaluwálhatian, includes Maca or "kasanáan ng tuwa" ("a thousand joys") where the good souls temporarily stays pending reincarnation; and the "kasanáan ng hírap" ("a thousand pains") where the bad souls went.POTET, Jean-Paul G. (2018). Ancient Beliefs and Customs of the Tagalogs. Lulu.com, 2018. , 9780244348731. Page 44. Whether or not Dian Masalanta is identified with Bathala Meycapal is impossible to know as the former was only mentioned, albeit briefly, in "Relacion de las Costumbres de Los Tagalos" (1589) by Juan de Plasencia.
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Other places in the afterlife besides Kaluwálhatian, includes Maca or "kasanáan ng tuwa" ("a thousand joys") where the good souls temporarily stays pending reincarnation; and the "kasanáan ng hírap" ("a thousand pains") where the bad souls went.POTET, Jean-Paul G. (2018). Ancient Beliefs and Customs of the Tagalogs. Lulu.com, 2018. , 9780244348731. Page 44.
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Other places in the afterlife besides Kaluwálhatian, includes Maca or "kasanáan ng tuwa" ("a thousand joys") where the good souls temporarily stays pending reincarnation; and the "kasanáan ng hírap" ("a thousand pains") where the bad souls went.POTET, Jean-Paul G. (2018). Ancient Beliefs and Customs of the Tagalogs. Lulu.com, 2018. , 9780244348731. Page 44.