When a person has a genuine kensho experience, then the vision of karma and of rebirth as characteristics conditioned by karma become intuitively clear, even while the scientific language for it is lacking. In my view, this could even be used as a litmus test for genuine, or at least genuinely profound, kensho. That is, an intuitive knowing of rebirth and the laws of karma. There may be something like a genuine kensho, even it if is shallow, that does not touch the knowing of karma and rebirth, but that should not be used as confirmation for a genuinely adequate kensho, and a person should not be encouraged to use such a shallow kensho, if indeed it is a real kensho, as the measurement for the truth of karma and rebirth. .
Yet, even with a deeply profound kensho, because the person lives within a social context, they are reduced to using concrete metaphors and imagery for describing it. Yes, the concrete imagery is susceptible to literalization and a falling back into pre-Buddhist paradigms for expressing the understanding of karma and rebirth in which a “person” or “soul” is discussed as transmigrating. But if this type of language is used by a Buddhist, it is a Buddhist using non-Buddhist terminology and thus causing confusion.
The great discovery of the Buddha was that karma and rebirth function absent the need to hypothesize a “person” or “soul.” It is not until modern physics and science that we are now in the position to begin a scientific study of the karma and rebirth phenomenon. The traditional Buddhist view, as expressed in the Lankavatara Sutra uses the image of the wave and the ocean. Karma is the wave action and what is reborn is the ocean itself, not an individual person or soul. Thus, we can see that the “modern” Buddhist can and should accept that karma and rebirth are pre-scientific descriptions of laws that are similar to wave formations, the ambiguity of analyzing light as a wave or a particle, etc.
Why Secular Buddhism is Not True