Possibility of Unsuitable Technique Upon (re)-reading this answer, I conjectured perhaps there are techniques unsuitable for some. 

It does seem to be the case with the breath for me, in my experience, despite the popularity and near universality of the breath as meditative object. In context, I'm extremely sensitive to what people call experiential avoidance, and focusing on the breathing to the exclusion of all else seems to trigger this. More so, I read here that in some cases of dissociative people the breath may be difficult to focus on. 

My question is mainly:

Given these conditions, could even the breath (or any object of meditation) be truly unsuitable for some? Is it possible that other objects would be much more suitable? How would one actually know/discover this?

I'm particularly tempted to conclude compassion (which has a visual and affective component) might be a better alternative. Yet, I'm always brought back to the breath because I keep concluding that its a universal object that should work for everyone. Am I wrong?

Thank you
I don't think the idea that breath meditation is universally suitable has any explicit basis in the texts. I'm not sure if you are aware or interested, but the Visuddhimagga has an explicit opinion on which types of meditation are suitable for which sort of individual:


  As to suitability to temperament: here the exposition should be understood
  according to what is suitable to the temperaments. That is to say: first, the ten
  kinds of foulness and mindfulness occupied with the body are eleven meditation
  subjects suitable for one of greedy temperament. The four divine abidings and
  four colour kasiṇas are eight suitable for one of hating temperament. Mindfulness
  of breathing is the one [recollection as a] meditation subject suitable for one of
  deluded temperament and for one of speculative temperament. The first six
  recollections are suitable for one of faithful temperament. Mindfulness of death,
  the recollection of peace, the defining of the four elements, and the perception of
  repulsiveness in nutriment, are four suitable for one of intelligent temperament.
  The remaining kasiṇas and the immaterial states are suitable for all kinds of
  temperament. And anyone of the kasiṇas should be limited for one of speculative
  temperament and measureless for one of deluded temperament. This is how the
  exposition should be understood here “as to suitability to temperament.”
  
  Path of Purification 3.121


I think it is proper to question the assumption that any meditation practice would be suitable for all individuals, though one might say that sati or "mindfulness" in general is universally applicable.