Lets use the example of the emergence of assertiveness to illustrate the Twelve Nidanas of dependent origination.
1. Ignorance (avijja): The person lacks understanding of the true nature of reality and their own abilities and worth.
2. Mental formations (sankhara): Due to ignorance, the person has formed habitual patterns of self-doubt and lack of confidence.
3. Consciousness (viññana): The persons consciousness is conditioned by these mental formations, making them prone to feeling powerless and unable to assert themselves.
4. Name and form (nama-rupa): The persons body and mind (psychophysical constituents) manifest in a way that is susceptible to feelings of inadequacy and low self-esteem.
5. The six sense bases (salayatana): The persons sense organs interact with the external world.
6. Contact (phassa): The person encounters situations or stimuli that trigger their feelings of inadequacy or lack of confidence.
7. Feeling (vedana): The person experiences an unpleasant feeling as a result of the contact with the triggering stimuli.
8. Craving (tanha): The person develops a desire to change or control the situation by becoming more assertive.
9. Clinging (upadana): The person becomes attached to the idea of becoming more assertive and may cling to it as a defense mechanism.
10. Becoming (bhava): This attachment to being assertive reinforces the persons mental patterns and karmic tendencies, leading to further action towards becoming more assertive.
11. Birth (jati): The persons assertiveness manifests in the form of a change in behavior or attitude towards more assertiveness.
12. Old age and death (jara-marana): The persons continued assertiveness can lead to positive outcomes and perpetuate more assertive behavior in future situations.
In this example, we can see how the Twelve Nidanas apply to the emergence of assertiveness. By understanding the dependent origination of self-doubt and lack of confidence and recognizing the interdependence of the Twelve Links, a person can cultivate mindfulness and work towards becoming more assertive, ultimately leading to greater empowerment and confidence in their abilities.

How to break cycle at each point:

To break the cycle at each point, here are some examples:

1. Ignorance (avijja): To break the cycle at this point, one needs to cultivate knowledge and develop a deeper understanding of oneself and the true nature of reality. By engaging in self-reflection, studying Buddhist teachings and seeking out wise guidance, one can overcome ignorance and self-doubt, paving the way for greater confidence and assertiveness.

2. Mental formations (sankhara): Breaking the cycle at this point involves recognizing and actively changing habitual patterns of thought and behavior. This can be accomplished through mindfulness meditation, cognitive-behavioral therapy, or other methods of mental training that help individuals become more aware of their thoughts and emotions, ultimately enabling them to develop new, positive mental formations.

3. Consciousness (viññana): To break the cycle at this point, one needs to develop mindfulness and insight into how consciousness is conditioned by mental formations. This can be done through meditation and self-reflection, as well as through the guidance of a skilled Buddhist teacher.

4. Name and form (nama-rupa): Breaking the cycle at this point involves recognizing and working through any physical or mental barriers that may be preventing greater assertiveness. This could involve developing physical strength or flexibility, practicing mindfulness of the body, or addressing any underlying mental health issues that may be contributing to feelings of inadequacy.

5. The six sense bases (salayatana): To break the cycle at this point, one needs to cultivate mindfulness of sensory experience and learn how to respond skillfully to triggering stimuli. This could involve practicing mindfulness meditation, developing techniques for regulating emotions, or engaging in cognitive restructuring to challenge unhelpful beliefs and attitudes.

6. Contact (phassa): Breaking the cycle at this point involves developing skills for responding skillfully to sensory input. This can include techniques for managing stress and anxiety, learning how to let go of unhelpful thoughts and emotions, and developing a more compassionate and empathetic mindset.

7. Feeling (vedana): To break the cycle at this point, one needs to develop the ability to recognize and regulate unpleasant emotions. This could involve practicing mindfulness meditation, developing relaxation techniques, or engaging in therapy to address underlying emotional issues.

8. Craving (tanha): Breaking the cycle at this point involves recognizing and letting go of the attachment to the idea of assertiveness. This could involve cultivating non-attachment through meditation, reframing the relationship with assertiveness in a more positive light, or learning how to let go of expectations around how situations should unfold.

9. Clinging (upadana): To break the cycle at this point, one needs to cultivate awareness of and detachment from the idea of becoming more assertive. This could involve practicing meditation and developing a more objective, non-judgmental perspective on oneself and others, or working to develop a deeper understanding of the roots of clinging and attachment.

10. Becoming (bhava): Breaking the cycle at this point involves disrupting the habitual patterns of thought and behavior that lead to the reinforcement of karmic tendencies towards assertiveness. This could involve working with a Buddhist teacher to develop techniques for recognizing and transforming unhelpful mental and emotional patterns, as well as cultivating mindfulness and compassion to reduce reactivity and promote skillful action.

11. Birth (jati): To break the cycle at this point, one needs to engage in assertive behavior that is positive and skillful, rather than driven by habit or unhelpful patterns. This could involve practicing assertiveness in situations that are relatively low stakes, developing communication skills that promote assertiveness, or seeking out mentors or models who embody the kind of assertiveness one desires to cultivate.

12. Old age and death (jara-marana): Breaking the cycle at this point involves recognizing that assertiveness is not a fixed trait, but rather a quality that can be developed and sustained over time through conscientious practice. By staying committed to developing assertiveness and cultivating positive mental habits, one can continue to manifest greater assertiveness in the future, ultimately leading to a greater sense of empowerment and satisfaction in life.