Lets use idealizing others to illustrate the Twelve Nidanas of dependent origination.
1. Ignorance (avijja): The person lacks understanding of the true nature of reality and the imperfect nature of all things and people.
2. Mental formations (sankhara): Due to ignorance, the person forms patterns of seeking validation and affirmation of themselves through the idealization of others.
3. Consciousness (viññana): The persons consciousness is conditioned by these mental formations, making them prone to idealizing others.
4. Name and form (nama-rupa): The persons body and mind manifest in a way that is susceptible to idealization.
5. The six sense bases (salayatana): The persons sense organs interact with the external world.
6. Contact (phassa): The person encounters someone or something they perceive as ideal, such as an attractive or successful person, a celebrity or a romantic partner.
7. Feeling (vedana): The person experiences a pleasant feeling from the encounter, reinforcing their craving for validation and affirmation.
8. Craving (tanha): The person develops a strong desire to have the object of their idealization in their life, as it will make them feel validated and affirmed.
9. Clinging (upadana): The persons attachment to the idealized object or person intensifies, resulting in an idealizing/desiring relationship that can lead to disappointment or expectations being unmet in the future.
10. Becoming (bhava): This clinging to idealization patterns reinforces the persons habitual patterns and karmic tendencies, which in turn creates future expectations that they are going to be fulfilled.
11. Birth (jati): The persons idealization manifests in the form of interpersonal or psychological expectations to fulfill their desires, creating attachment to goals that may be impossible to achieve.
12. Old age and death (jara-marana): Unaddressed idealization can create physical and mental suffering, perpetuating negative consequences in future situations or future lives.
This example illustrates how the Twelve Nidanas can be applied to different situations of idealization, emphasizing the interdependence of the cause-and-effect relationships that can perpetuate the cycle of desire and suffering. By recognizing these patterns and understanding the nature of impermanence and emptiness, one can work towards breaking the cycle of idealization and finding inner peace and happiness.

How to break cycle at each point:

To break the cycle of idealization, one can focus on several points in the Twelve Nidanas:

1. Ignorance (avijja): The person can develop a deeper understanding of the impermanence and imperfect nature of things, including oneself and others. Through learning and practicing the Buddhas teachings, one can gain insight into the nature of reality and develop a more realistic perspective on life.

2. Mental formations (sankhara): By cultivating wholesome mental qualities such as loving-kindness, compassion, and equanimity, the person can weaken patterns of seeking validation and affirmation through the idealization of others. One can develop positive intentions and engage in virtuous actions that promote inner peace and contentment.

3. Consciousness (viññana): By developing mindfulness and gaining insights into the workings of consciousness, the person can become more aware of how their mental formations shape their perceptions and evaluations of others. Through mindfulness meditation and other practices, one can develop a clearer understanding of ones own mind and reduce unhealthy attachment and obsession with idealized objects or persons.

4. Name and form (nama-rupa): By acknowledging the imperfect nature of oneself and others, the person can reduce the tendency to idealize others. By practicing mindful self-reflection and self-compassion, one can develop a healthier relationship with oneself and reduce the need for external validation.

5. The six sense bases (salayatana): By practicing restraint of the senses and cultivating awareness of sensory experiences, one can become less reactive to them. By developing a healthy relationship with the senses, one can avoid getting caught up in unwholesome sensory experiences, reducing the potential for craving and attachment.

6. Contact (phassa): By cultivating mindfulness and awareness of the arising and passing away of sensory experiences, one can develop a healthier relationship with sensory experiences. By understanding contact as an impermanent phenomenon, one can avoid getting caught up in idealizations, reducing the potential for craving and disappointment.

7. Feeling (vedana): By practicing mindfulness of feelings, one can become less reactive to them. By understanding that feelings are impermanent and not a reliable basis for decision making, one can weaken their grip on idealized objects or persons, reducing the potential for craving and attachment.

8. Craving (tanha): By recognizing the inherent imperfection in all things, including oneself and others, one can reduce the potential for craving and attachment. By developing the inner peace that comes from this understanding, one can cultivate a healthier relationship with oneself and find inner contentment.

9. Clinging (upadana): By developing the wisdom that comes from understanding the impermanence and imperfect nature of things, one can weaken the grip of clinging. By practicing non-attachment to external things, one can find lasting peace and contentment within oneself.

10. Becoming (bhava): By weakening patterns of clinging, the person can create new patterns of thought and behavior that reinforce the belief that fulfillment can be found internally, rather than externally. By cultivating inner peace and contentment, one can find a sense of fulfillment that is not dependent on external conditions.

11. Birth (jati): By cultivating wholesome mental qualities and reducing attachment to external things, one can avoid creating unrealistic expectations that result in disappointment and suffering. One can instead focus on creating positive and wholesome patterns of thought and behavior that foster contentment and inner peace.

12. Old age and death (jara-marana): By cultivating inner peace and contentment, one can reduce the potential for physical and mental suffering. By developing a healthier relationship with oneself and others, one can break free from the cycle of idealization and find lasting fulfillment.