 With regard to the scope of experience, this was generally thought to include knowledge of our own interior acts. That we have some kind of immediate access to such knowledge was “one of the truisms of Augustinian thought” (Leff 1975: 28). Its mechanism was unclear—Scotus says simply that we know these things “by way of a certain sense, that is, an interior perception” (quodam sensu, id est, perceptione interiore) (Scotus Ord. IV d. 43, q. 2)—but its existence was not in doubt. As an anonymous scribe wrote in the margin of one of Ockham’s manuscripts, the idea that “there is nothing in the intellect unless it was formerly in the senses” applies to “external objects, not to its own acts” (Leff 1975: 28 n.116). In Bacon’s work, this focus on inner experience is taken a step further, insofar as his conception of experience embraces not only our everyday mental states, but also spiritual states up to and including “raptures” in which people have visions of things “of which it is not lawful for human beings to speak” (Bacon OM 6.2). These are experiences brought about by the grace of God, rather than any purely natural process of cognition.