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A long and unending spell of turbulence has changed Kashmir from a paradise into a hell. It has riddled the Kashmiri personality with a lot of confusion and misconception. It has also concealed its pristine form and diluted its real essence by throwing a shadow over it, causing thus a serious damage to its prestige and prospects and making a Kashmiri a complete enigma in the eyes of the world. It is not, therefore, at all surprising that a Kashmiri has become an enigmatic character who is perceived differently by different people. The Indians perceive him as a symbol of terrorism whereas the Pakistanis regard him a religious radical who being closely akin to the Islam feels increasingly disposed towards the Republic of Pakistan. To the outside world he is a complicated entity whose aspirations are too confusing and ambiguous to be appreciated adequately and clearly. What does a Kashmiri want? Does he want independence, or accession to Pakistan, or complete merger with India? These are absolutely vital and pertinent questions which need to be answered satisfactorily. But it is difficult to search out their answers in the books so far written on Kashmir both by local and non –local writers. It is only lately that a Kashmiri writer, Dr.Abdul Ahad has made a serious attempt to dispel doubts and misconceptions about the Kashmiri personality by bringing out a well documented, adequately researched and intellectually oriented book: KASHMIR REDISCOVERED (Vicissitudes of Kashmir’s Historical Individuality and Assertion of Kashmiri personality). It is a unique book; a master piece and a magnificent original work, almost without a parallel in contemporary times. It provides a great deal of delight to the reader by engrossing and absorbing his attention so incredibly that he can hardly resist applauding the author for his bold and objective interpretation and analysis of events that have influenced Kashmir very deeply, and bestowed on her the glamour and the distinction of being a special place in the world and an unparalleled socio-cultural entity which bears no resemblance to the ethos of India or Pakistan. The book traces the genesis and growth of Kashmir’s historical individuality in its correct perspective and totally rejects the so called concept of “Kashmiriat”. It discerns skillfully “the richly variegated assortment of this individuality from the Kashmiri calendar with lunar computation of thirteen months; from the incompatibility of Kashmiri Sita, the Kashmsiri Ravana and the Kashmiri Ganga with their Indian counterparts, from the Kashmiri Gita which contains more shaloks than that of India; from the phallic worship; from the cupidity of Kashmiri Bikshus for women, wine, gambling and property ; from the systematic demolition of temples by the Hindu Kings; from the ingenuity of Kashmir street beggars who, during their begging errands, would frequently threaten to remove their testicles in full public view if denied alms; from the obsession of Kashmiri Muslims with ancient socio-religious complexes of the Valley that made them the victims of the scourge of Mughal and Punjabi disdain (badzat Kashmiri and Kashmiri bepiri) and from their conceptual ambiguities which manifested themselves into institutional patterns that inspired a de facto separation of politics and religion and persuaded the Kashmir Sultans not only to maintain a distance from the institution of Khalafat but also to promote inscriptions in Sharda, the script of non-Muslims, on the tombs of Muslims, and liberally contribute to the construction of Hindu temples in the cities and towns”. The author unfolds the embryonic cells of Kashmir’s historical individuality with admirable lucidity and portrays Nila Naga as the foremost Kashmiri to conceive of the Kashmiri Society in the womb of Satisar. This formidable ancestor of Kashmiris cultivated this individuality and made it so gracious that its remarkable ingredients indisputably continued to dominate the ancient and medieval periods of Kashmir’s history. The early religions namely Hinduism and Buddhism secured