Truth Consciousness designates, within the depth-psychology and integral-philosophical corpus represented in the Seba library, a mode of knowing that is categorically distinct from mental cognition — not an improved version of rational thought but an ontologically prior stratum of being in which knowledge, will, and existence are undivided. The term is overwhelmingly Aurobindonian in provenance: in both The Life Divine and The Synthesis of Yoga, Truth Consciousness names the supramental (vijñāna) plane, the creative intelligence of the Absolute that operates without the distortions introduced by the Ignorance governing mind, life, and matter. It is distinguished from overmind by the absence of any veil between identity and knowledge, and from illumined mind and intuition by the complete coincidence of vision, will, and action. Every movement within it is self-evidently real, self-certified, and harmonically related to the whole. Crucially, Aurobindo insists that Truth Consciousness is not merely a subjective attainment but the ontological ground from which the inferior mental universe was derived through a secondary projecting power. The tensions the corpus records are significant: between Truth Consciousness as personal realisation and as evolutionary force destined for collective embodiment; between its characterisation as the Divine Mother’s supramental power and its role as the transforming principle for body, life, and society. Non-Aurobindonian voices in the retrieved passages — Derrida, Merleau-Ponty, von Franz, Edinger — neither affirm nor systematically contest the category; their silences mark the term’s essentially Vedantic-integral horizon within this library.