Some examples in Chinese culture about Kan Yu Xiang Zhai have been recorded in the Lun Heng which is written by Wang Chong. For example, “子宅直府，午宅为破，不须兴功起事。” This sentence means that if the star which is named as “Tai Sui” was located on the north in the sky, at the same time, some one in the north on earth were constructing, therefore, people can not do something related to building on the opposite side of north. Otherwise, it was “子破午” which was called as “对冲” or “冲位” by the later aspects of Feng Shui. If people went against the rule, they would be in trouble.

We can see something about Chinese culture from the last example. That is the basic technology about the Kan Yu Shu. At the same time, the space occupying and arranging time in astronomy aspect is affected by orientation in geography aspects. The fate of “土功” depends on the terrain, orientation, position and so on. What’s more, it has to work cooperating with the conditions of celestial phenomena such as the precedence of the stars, and time shifting. The premised story that Qin Shihuang destroyed the Feng Shui in Jin Ling in the former context can be regarded as the typical infiltrative technology about Kan Yu Shu: observe the Yun Qi first, and then follow the trail to find out the terrain at last.

At the same time, the example about from the book Lun Heng has shown that on the contrary when Feng Shui finally changed into a kind of Fang Shu, it has owned all basic features during the phase in Kan Yu Xiang Zhai. Generally speaking, these are the basic features as followings:
At first, the experiential knowledge has been gotten away by using deductive methods frequently. For example, they observe the terrain through their rich experience. They locate the orientation by the tools. Nevertheless, they choose the precedence of “太岁”, the operating law, timing depending entirely on the Shu Shu deducing. At the same time they also confirm the fate by it.

Secondly, they changed the focus from proper living space to the fate of the person. For example, they more weigh on the practical function about safety and firmness in the divining the fate of the city by Zhou Gong and burying the Confucian. As Fen Shui operation of Fang Shu, although they do not look down upon these basic demands, they much preferred to predict the fate of the person. At the same time, they treat it as the central. In another word, in the past, people chose the proper living space and bury for the purpose. However, it has been a kind of way to predict the fate of life. It is said that in the masterpiece Mei Xue Di of Jia Pingao, no matter who you are, you have to find an auspicious bury place for their mother by asking for an expert of Feng Shui. And then they kill their mother in the ditch. However, they may tell the other people that their mother died in the ditch by accident. The next, they will wrap the dead body with white silk and bury in the auspicious bury. And it is an extreme example about the exchanging. It is a part of the Chinese culture in the Feng Shui. In the daily life, the black sheep of the family may try their best to find the treasure place after the old died in order to received the bless from the treasure orientation. It was popular at that time.

Thirdly, the symbol of the term was widespread. Therefore, they made the reference about the common of Ze Ju packed with the unpredictable mystery. For example, due south, due north were the common expression of orientation. However, they have been used with peculiar names as fire (south), water (north) in Wuxing.
Fourth, use various divine methods at once. Taking the former example, they predict the fate according to various aspects such as electional astronogy, terrain and orientation