The redneck strike again.

[Confused Ape]

Your point of view is rather materialistic.
You sort of come to the conclusion that this material reality is real
so if the planet or the universe goes then nothing is left
or if this planet is wrecked there want be any life.
Actually this universe and this material reality is not a real reality
for the creator.

Indian Philosophy Simplified

The Basic Concepts of Advaita Vedanta

(1) Brahman is the Ultimate, Supreme Reality. Brahman is eternal. Brahman is beyond words. It is beyond names and forms. Brahman can not be perceived nor could it be described by words. It is beyond senses and intellect. It is indefinable. However, if at all it has to be described; Brahman can be considered as Pure Consciousness.

In Vedanta philosophy, the svaroop of Brahman is referred to as Sachchidananda. Brahman is Sachchidananda i.e. Sat-Chitta-Ananda(Pure Existence-Pure Consciousness-Pure Bliss). Brahman is eternal, immutable, inexpressible and unthinkable pure-existence, but it is not the cause or the creator of the universe.

(3) Maya is the unique power (shakti) of Brahman.

(4) Brahman manifests itself in the world with the help of Maya. The world and the world objects come into existence due to the power of maya. Maya and its creation is termed illusory. It does not mean that the world is not real. Unreality and illusion are different. An illusion may not be an unreality for an illusion is grounded in reality. Reality is that which exists on its own. Maya is dependent on Brahman. Maya has created the world of appearances. So the world is illusion. But this does not mean at all that the world is non-existent. The AdvaitaVedanta, with the help of the famous “rope–snake” illustration, maintains that ‘it is neither ultimately real, nor wholly unreal, illusory and non existent.’

(5) Avidya (ignorance) has its seat in the human intellect. Avidya means not only absence of knowledge, but also erroneous knowledge. A man trapped in Avidya does not know what is real and thinks that the appearances are real. An individual identifies himself with empirical self. He equates his existence with the physical body. Under the influence of Maya and Avidya, he dissociates himself from the Ultimate Reality. When the man acquires knowledge, the duality of the self and Brahman disappears. He realizes that the self is really one with Brahman. This realization of the self puts an end to the ignorance (avidya).

Is this the kind of thing you mean? How I interpret this is the world itself is real but human beliefs about what the world is can be illusory. A cow in a factory farm is a manifestation of Brahman in the physical world but this doesn't mean that the cow's suffering isn't real.

All this is in his mind and the stage or stages (different dimensions) can be REcreated to suit any different stage of consciousness so it does not matter what other people have done or destroyed.

Jainworld com has a List of Organizations of Animal care and Nonviolent Activities. I'm guessing this means that Jains are allowed to support non-violent campaigns to stop other people doing harm to living things.

Jainism LITERATURE CENTER

(Our Pratikraman emphasizes very strongly on the degree of carefulness that we should exercise, even to the smallest insects. Ahimsa - harmlessness and protection to all living beings - is the very first vow for all the Jain householders and monks.)

Today, I will explain the point of non-violence beyond vegetarianism. It's not just being a vegetarian that assures you to be a true Jain. You also have to be aware of the world and the organisms around you. It is of great importance to be a vegetarian, but you still have to contemplate on not inflicting pain to the organisms that have shared our earth beautifully for billions of years. We need to explain a fact that it is important for us to support other organisms' needs, the way they support ours.

The first Anuvrat displays countless ideas that are of most prominent importance. It states that you should refrain from violence towards all living creatures, whether the organism be of one, two, three, four, or five senses. You should not commit the act of violence in three ways, 1 personally, 2 asking, or 3 encouraging others to do so. And by three means, which are, 1 mental, 2 verbal, and 3 physical. Until we make a point to abide by these rules, living creatures will never be safe from human beings.

Five of the most immoral acts that must be eluded are as follows: never refrain animals from their most deserved freedom by tying strong cords, or putting them in cages. Never inflict pain upon an animal by attacking with sticks or hitting by any other means. Another painful act which is to be avoided is the act of piercing the nose, the ear, or any other limb. Your should also never overlay an animal with any kind of unbearable weight. Finally, you should never deprive an animal of it's food or water with evil intention.

While walking, we may have pained or separated from life a wide variety of lives. We should realize that when we kill live earth, seeds, plants, or live water, even if not intentional, this act is completely wrong. But it is O.K. if you walk with the state of mind that you should feel sorry towards the organisms that you may be hurting. It is not wrong to walk, but accept the fact, that you may be, even if not intentionally, hurting other beings. If you have inflicted pain upon, crushed, tortured, attacked, or killed an organism, it would be wise to ask for your sins' forgiveness. It's up to us to respect all life in this world.

You will come back in a dimension fit for your karma.
I just post something regarding how the system works.
You may look in this thread.

From the Jainism article.

The aim of following Jainism is to get liberated from the cycle of births and deaths, by getting rid of all the Karmas. A liberated soul gets infinite, absolute, and complete knowledge, vision, and strength. Until liberated, a soul keeps going through the cycle of births in various lives, such as a human, an animal, a bird, in insect, bacteria, plants, etc. In all these lives, there are more pains than pleasures. But there are none of these pains in the Moksha, where a soul reaches upon Nirvana.

But it is not possible to get salvation without completely getting rid of attachments and passions. Accordingly, the passions such as anger, greed, jealousy, hatred, intrigue, etc. are declared enemies of the soul. Conquering them is the very first tenet of Jainism. At the same time, love and compassion for every soul in the universe is emphasized.

How can we be certain about what karma we're earning? What if an emphasis on 'my liberation' 'my good karma' 'my body in my next life' earns bad karma if we aren't concerned with what gets harmed so don't bother working to save the planet and living things on it?

I shall carry on being materialistic because I've never found any convincing evidence that being at one with the universe or whatever is anything more than a subjective experience. While I'm here I'll carry on being concerned about animal welfare, humans rights and ecology. If this means I'll come back as a rat next time round because reincarnation is real and I'm not spiritual enough I'll still be a manifestation of Brahman.