The Seba library treats Sceptre in 4 passages, across 4 authors (including Govinda, Lama Anagarika, von Franz, Marie-Louise, Pascal, Blaise).
As a visible symbol the vajra takes the shape of a sceptre (the emblem of supreme, sovereign power), and therefore it is correct to call it ‘diamond sceptre’.
Govinda identifies the sceptre as the visible, sovereign form of the vajra, whose cosmogonic structure — sphere, poles, lotus-blossoms, axes — encodes the entire unfolding of conscious existence from an undifferentiated centre.
, Foundations of Tibetan Mysticism, 1960thesis
The motif of the sceptre of Israel and key of Jesse ‘which openeth and no man shutteth’ emphasizes the instrumental significance of the lapis. The sceptre probably refers to the alchemical ‘regimen.’
Von Franz reads the sceptre of Israel as an alchemical image for the regimen — the governing method — by which the lapis opens the locked doors of metallic and psychic transformation, aligning royal authority with the Self’s operative power.
, Aurora Consurgens: A Document Attributed to Thomas Aquinas on the Problem of Opposites in Alchemy, 1966thesis
Sceptre until the time of the Messiah, but no king or princes. Everlasting law, changed law. Everlasting covenant, new covenant.
Pascal deploys the sceptre of Judah as a prophetic temporal marker whose persistence-unto-the-Messiah enacts a structural contradiction that he reads as evidence of messianic fulfilment — locating sovereign authority within a theology of expectancy and transformation.
, Pensées, 1670supporting
for a scepter. The lotus is a water flower from the desert. It connects him to Scorpio, the water sign with a desert animal for its image.
Place notes the sceptre as an attribute of the King of Cups in the Tarot, associating it with sovereignty over the unconscious and the watery depths, though without extended symbolic elaboration.
, The Tarot: History, Symbolism, and Divination, 2005aside