I've not found a better guide to jhana that the suttas themselves. Having said that, yes they do need some explaining, but still, I'd recommend you at least familiarise yourself with the various suttas in which jhana is described or alluded to. The 'Samaññaphala Sutta: The Fruits of the Contemplative Life' gives a broad view of how jhana is not just a specific technique, it involves an entire way of life.
http://www.accesstoinsight.org/tipitaka ... .than.html
"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
It's good to try different ways of approaching jhana, but I sense that many of us (myself for one) need to work more on aspects of virtue, such as sense restraint, before jhana is something we will really be able to get established in properly. It's not as interesting but really, in my very limited experience with whatever limited samadhi I've been able to muster, jhana requires us to give up stuff.
Particularly I have found that sexual stimulation of any kind, and jhana, counter each other. One is walking East, the other West. We can't indulge in all the sense pleasures we like, then think that we will be able to just 'let go of them all' when we sit down to meditate. So I hate to be the bearer of this news, but brahmacariya seems to be the price we will have to pay, if we are really serious about it.