Lets use the example of an exaggerated sense of entitlement to illustrate the Twelve Nidanas of dependent origination.
1. Ignorance (avijja): The person lacks understanding of the true nature of reality and the fact that everything is interdependent.
2. Mental formations (sankhara): Due to ignorance, the person has formed habitual patterns of thinking that they are entitled to special treatment or privileges.
3. Consciousness (viññana): The persons consciousness is conditioned by these mental formations, making them prone to an exaggerated sense of entitlement.
4. Name and form (nama-rupa): The persons body and mind (psychophysical constituents) manifest in a way that reinforces their sense of self-importance.
5. The six sense bases (salayatana): The persons sense organs (sight, hearing, smell, taste, touch, and mind) interact with the external world.
6. Contact (phassa): The person encounters situations that trigger their sense of entitlement, such as being asked to do a task they perceive as beneath them.
7. Feeling (vedana): The person experiences a sense of frustration, resentment, or anger as a result of the contact that challenges their sense of entitlement.
8. Craving (tanha): The person develops a craving for recognition and status to confirm their sense of self-importance.
9. Clinging (upadana): The persons attachment to their sense of entitlement intensifies through clinging to their beliefs and attitudes related to their status.
10. Becoming (bhava): This clinging to their sense of entitlement reinforces the persons habitual patterns, leading to further entrenchment and identification with their sense of self-importance.
11. Birth (jati): The persons sense of entitlement manifests in their behavior and expectations towards others, reinforcing their sense of identity and creating negative karmic consequences.
12. Old age and death (jara-marana): The persons exaggerated sense of entitlement, if left unaddressed, can lead to physical, mental, and emotional suffering and perpetuate negative consequences in future situations or even future lives.
In this example, we can see how the Twelve Nidanas apply to the arising and perpetuation of an exaggerated sense of entitlement. By understanding the dependent origination of this mindset and recognizing the interdependence of the Twelve Links, a person can cultivate humility and work towards breaking the cycle, ultimately leading to greater harmony and compassion towards others.

How to break cycle at each point:

How to break the cycle at each point based on the illustration you provided:

1. Ignorance (avijja): To break the cycle at ignorance, one can develop wisdom and insight through the study of Buddhist teachings, and the practice of meditation and self-reflection. Understanding the truth of impermanence and non-self can help to dissolve the delusion of self-importance, leading to a more humble and compassionate outlook.

2. Mental formations (sankhara): To break the cycle at mental formations, one can cultivate wholesome mental states through ethical conduct, meditation, and wise reflection. Practicing loving-kindness, compassion, and equanimity can help to dissolve unwholesome habits and patterns of thinking, leading to a more positive and wholesome outlook.

3. Consciousness (viññana): To break the cycle at consciousness, one can cultivate mindfulness and concentration through meditation. By observing the mind and its contents, one can become more aware of the workings of consciousness and develop the skill to respond to sensory experiences with wisdom rather than habitual patterns of thinking.

4. Name and form (nama-rupa): To break the cycle at name and form, one can develop mindfulness of the body and mind through meditation and self-reflection. By observing the arising and passing away of physical sensations and mental states, one can reduce attachment and identification with these constituents, leading to a more flexible and less rigid sense of self.

5. The six sense bases (salayatana): To break the cycle at the six sense bases, one can practice restraint of the senses and cultivate mindfulness of sensory experiences. By recognizing the impermanence and unsatisfactoriness of sensory experiences, one can reduce attachment and craving, leading to a more balanced and peaceful state of mind.

6. Contact (phassa): To break the cycle at contact, one can develop mindfulness of the present moment and cultivate a sense of equanimity towards sensory experiences. By recognizing the impermanence and unsatisfactoriness of sensory experiences, one can reduce the tendency to cling or push away, leading to a more balanced and open-minded approach towards life.

7. Feeling (vedana): To break the cycle at feeling, one can cultivate mindfulness of the pleasant, unpleasant, or neutral aspects of sensory experience. By observing the arising and passing away of feelings, one can reduce attachment and aversion, leading to a more peaceful and balanced state of mind.

8. Craving (tanha): To break the cycle at craving, one can develop insight into the nature of craving through meditation and self-reflection. By recognizing the impermanence and unsatisfactoriness of all cravings, one can reduce attachment and aversion, leading to a more peaceful and contented state of mind.

9. Clinging (upadana): To break the cycle at clinging, one can develop wisdom and insight into the nature of clinging through meditation and self-reflection. By recognizing the impermanence and emptiness of all phenomena, one can reduce attachment and clinging, leading to a more relaxed and open-minded approach towards life.

10. Becoming (bhava): To break the cycle at becoming, one can cultivate wholesome intentions and actions through ethical conduct and wise reflection. By developing a more positive and altruistic outlook towards life, one can reduce the tendency to identify with ones past habits and patterns of behavior, leading to a more flexible and adaptable mindset.

11. Birth (jati): To break the cycle at birth, one can develop mindfulness of the present moment and cultivate wisdom and compassion towards oneself and others. By recognizing the interconnectedness and interdependence of all beings, one can reduce the tendency to reinforce negative patterns of behavior and thought, leading to a more harmonious and peaceful approach towards life.

12. Old age and death (jara-marana): To break the cycle at old age and death, one can develop acceptance of impermanence and develop wisdom and compassion towards oneself and others. By recognizing the inevitability of aging, sickness, and death, one can reduce the tendency to cling to a fixed sense of identity, leading to a more peaceful and accepting approach towards life.

In summary, breaking the cycle of dependent origination involves cultivating wisdom, compassion, and a more positive and altruistic outlook towards life. By recognizing the impermanence and unsatisfactoriness of all phenomena and developing a more flexible and adaptable mindset, one can reduce attachment and clinging, leading to a more peaceful and fulfilling life.