Why do you assume that there is a link to jhana via some unknown but assumed 'sexual energy' or that jhana arises by it being suppressed?
can you have the cake and eat it too? can you have jhana and also fornicate? no assumptions...
You seem to have made a strong connection between jhana and sexual energy. Honestly, I just don't understand where you're getting this idea as I'm not familiar with anything like it in the suttas. How does a state that is "secluded from sensuality" in any way imply a release of sexual energy?
Can you provide any excerpts from the suttas that explain jhana as being sexual energy? I don't see this implication in any of the passages you have quoted so far. Maybe this will help us understand where you're coming from.
Why do you assume that there is such a thing as sexual energy? (dont tell me it is 'common knowledge' )
my understanding: for instance when we're feeling a little suppressed, or feral, and we just stop and allow those feelings to become metta instead of expelling them through the orgasm... Energy
Kundalini for example is not something we try to awaken in Jhana (Ajahn Geoff's instructions).
I would say these feelings more closely resemble restlessness and fall more under the hindrance uddhacca-kukkucca than kamacchandra. Regardless, I don't understand why these feelings have to either manifest as metta or orgasm. This seems to imply that metta is also a way of releasing or repressing sexual energy.
All these are ultimately assumptions- jhana arises by suppressing FIVE hindrances- not ONE. So if we are focused on finding links with sex- that is exactly the one we will be focusing on.
Question: Does it arise by suppressing the five hindrances, or require an absence of those hindrances to arise? For some, kama-tanha might be the greatest hindrance; after all the fetter of sexual desire is among the deepest rooted. Reportedly the Buddha said, "If there was any force stronger than sex, then I wouldn't have become a Buddha". Perhaps it is a fundamental biological drive in us domestic primates, after the initial stages of developement (survival, anal, rational). Anyway, singular importance is not important, but that doesn't negate it's primal importance.
Sex is not one of the hindrances. It can be categorized under
the hinderance kamacchandra, sensual
desire. Kama-tanha is one of the three kinds of desire; again, sensual
desire. It is also not a fetter. The fetter you're thinking of is kāmacchando which is, again, sensual
My point is that it appears that a big part of the problem here is that you are interpreting the word "sensual" in the suttas as referring to something sexual. In this context it means gratification of the 5 senses, which is not necessarily sexual. If I am attached to a smell, taste, feel, sight, or sound, that is sensual desire. Yes sex can fall under this category, but it is far from the only thing that does.
I really think you are overemphasizing the role of sexuality in the context of Buddhism. Yes, it can be a difficult hangup for many people, but I think the extent to which you are interpreting jhana or metta as somehow being a way of releasing or repressing sexual energy is itself simply indicative a hangup on sex. It is not supported by the suttas.
Vayadhammā saṅkhārā appamādena sampādethā.