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The task of combining theories that are produced in one tradition with practice conducted in a different environment is never easy. Jung warned against imitation of the East by the West, which would be tragic. Therefore, Jung became very cautious when he used Chinese philosophy and culture in his analysis of Western patients, for example, his treatment with Christiana Morgan (Jung, 1997). Likewise, introducing modern psychology into a Chinese context in order to cure “sick minds” is not a simple “buy-to-sell” procedure. Back on 27 May 1929, concerning the proposal for translating his works into Chinese, Freud wrote to the Chinese scholar Zhang Shizhao to say that:
whether it is by paving the way for the development of psychoanalysis in your homeland—China— … I will be extremely pleased. What I quoted in my lectures from the Chinese, was taken from an article in the Encyclopaedia Britannica (11th edition). (Freud, cited by Blowers, 1993, p. 264)
Although Freud noticed cultural differences that may have had an impact on the transmission of his psychology and his thinking, he did not discuss much about Chinese culture, except about his ideas of the ambiguity of the Chinese language (Freud, 1916-1917, p. 230). In contrast, Jung became enthusiastic about Chinese culture and philosophy, and discussed this extensively, especially after he read The Secret of the Golden Flower (Lü & Liu, 1931) and even wrote a commentary. It seems that Jung's interest in China would make the spreading of his theories and thoughts in China easier. However, reality renders another reading. With the rapid development of China, and the implementation of various policies during the last three decades, China is not the world that Jung had in mind any more. Meanwhile, Jungian psychology itself has witnessed a great deal of development in various ways in the last half century. It is high time to do more exploration on both sides of this conjunction and to make a deep investigation of the connection b