Lets use the example of magical thinking to illustrate the Twelve Nidanas of dependent origination.
1. Ignorance (avijja): The person lacks understanding of the true nature of reality and the limits of their own abilities to control the world around them.
2. Mental formations (sankhara): Due to ignorance, the person forms habitual patterns of seeking to control their environment through magical thinking or other superstitious beliefs.
3. Consciousness (viññana): The persons consciousness is conditioned by these mental formations, leading them to perceive the world through a lens of magical thinking.
4. Name and form (nama-rupa): The persons body and mind manifest in a way that is susceptible to magical thinking.
5. The six sense bases (salayatana): The persons sense organs interact with the external world, interpreting sensory information through the lens of magical thinking.
6. Contact (phassa): The person encounters a situation that triggers their magical thinking, such as hearing a superstition about bad luck.
7. Feeling (vedana): The person experiences an emotional response to the trigger, such as fear or anxiety.
8. Craving (tanha): The person seeks to control the situation through their magical thinking, such as performing a ritual to ward off bad luck.
9. Clinging (upadana): The person clings to their belief in magical thinking as a way of coping with the world and maintaining a sense of control.
10. Becoming (bhava): This clinging to magical thinking reinforces the persons habitual patterns and karmic tendencies.
11. Birth (jati): The persons magical thinking manifests in the form of performing rituals, seeking out charms or amulets, or other practices related to their superstitious beliefs.
12. Old age and death (jara-marana): If the persons magical thinking is left unaddressed, it can lead to further perpetuation of the cycle of ignorance, mental formations, and suffering in future lives.
This example illustrates how dependent origination can be applied to the experience of magical thinking. By understanding the interdependence of the Twelve Nidanas, a person can become aware of their own superstitious beliefs and work to cultivate a more realistic view of the world, ultimately leading to greater peace of mind and freedom from suffering.

How to break cycle at each point:

Certainly. Here are some ways to break the cycle at each point in the Twelve Links:

1. Ignorance (avijja): To break the cycle at this point, one needs to cultivate wisdom and understand the true nature of reality. This involves studying and contemplating the teachings of the Buddha, developing inquiry and investigation, and seeking out reliable sources of knowledge.

2. Mental formations (sankhara): To break the cycle at this point, one needs to develop mindfulness of the mental states that arise from ignorance. Cultivating awareness of ones thoughts, feelings, and intentions can help to reduce habitual patterns of thought and behavior and become less reactive to them.

3. Consciousness (viññana): To break the cycle at this point, one needs to develop mindfulness and concentration through meditation. By becoming more aware of the minds processes and developing stability of attention and mindfulness, one can become less reactive to sensory input and develop greater clarity of perception.

4. Name and form (nama-rupa): To break the cycle at this point, one needs to develop mindfulness of the body and mind. Cultivating the ability to observe ones physical and mental states without judgment can help to reduce identification and attachment to them, reducing the potential for suffering.

5. The six sense bases (salayatana): To break the cycle at this point, one needs to develop restraint of the senses. Cultivating the ability to recognize and resist the impulse to indulge in sensory experiences can help to break the link between sensory input and craving.

6. Contact (phassa): To break the cycle at this point, one needs to develop awareness of the moments of sensory contact. Cultivating the ability to recognize the arising of craving and aversion in response to sensory input can help to reduce the potential for clinging.

7. Feeling (vedana): To break the cycle at this point, one needs to develop equanimity and mindfulness of the arising and passing away of sensory experiences. By cultivating awareness of the transitory nature of feelings, one can become less reactive to them, reducing the potential for craving and attachment.

8. Craving (tanha): To break the cycle at this point, one needs to develop mindfulness of the impulses that arise in response to sensory experience. Cultivating the ability to recognize and investigate the impulses that arise in response to sensory input can help to weaken the grip of craving.

9. Clinging (upadana): To break the cycle at this point, one needs to develop awareness of the mental and emotional states that arise in response to craving. Cultivating mindfulness of the habitual patterns of thought and behavior that arise in response to craving can help to reduce the potential for clinging.

10. Becoming (bhava): To break the cycle at this point, one needs to develop insight into the karmic consequences of clinging. Cultivating awareness of the relationship between ones actions and their results can help to develop more skillful patterns of thought and behavior and weaken the cycle of suffering.

11. Birth (jati): To break the cycle at this point, one needs to develop a sense of detachment and non-identification with the process of becoming. Cultivating awareness of the transitory nature of existence and the interdependence of all phenomena can help to reduce the potential for identification and attachment.

12. Old age and death (jara-marana): To break the cycle at this point, one needs to develop insight into the nature of impermanence and the process of karmic conditioning. Cultivating awareness of the inevitability of change and the interdependence of all phenomena can help to develop a sense of equanimity and reduce the potential for clinging and suffering.