Yaakov Yosef of Polonnoye - No Smoking Gun

Yesterday I was at this sheur. The only חסידות that Menahem Lorberbaum spoke about was that of Yaakov Yosef of Polonoyye, one of the students of the Baal Shem Tov. When I got home I looked him (Yaakov Yosef, not Menahem) in Encyclopedia Judaica (first edition), where he is called "Jacob Joseph Ben Zevi Ha-Kohen Katz of Polonnoye".

Here is the next to last paragraph:

The same relationship within man also exists within society. There is the "multitude" and the "scholar". The man of merit and form is the zaddik, while the "multitude" is matter. The zaddik is likened to the head or the eyes of the body, and the multitude to the feet. The cngregation is thus conceived as a living organism, the zaddik being its life and soul in his generation/ This organismic premise precludes the concept that only a few are elect. It follows that the interrelationship in this corporate body causes any failure on the part of even the lowest member - whether in matter or in spirit - to be reflected far more damagingly in the state of "the head" - the zaddik. None of the members can adhere truly to God, so long as only one, even if an ignoramus, is not conscious of his need to be uplifted through the head (the zaddik). Hence it is the duty of the zaddik to exert his influence over him. Moreover, for the sake of this unification with the multitude, and so as to be able to uplift it, a zaddik may sometimes have to descend from his own level and to sin for the good of his task. This concept of the "descent of the zaddik" holds an important place in Jacob Joseph's teachings. The Jew of the multitude is incapable "of studying the Torah, and as this is through no neglect of his own, God will not punish him" if he adheres to the zaddik". He is enjoined to believe in the zaddik with absolute faith, without any afterthoughts or doubts as to the zaddik's way of life, because all of his actions are performed for the sake of Heaven.

That last sentence suggested to me that I might find in the writings of Yaakov Yosef a smoking gun to support my thesis that Hassidut is idolatrous, and more, that it was idolatrous from the very beginning. Some quick keyword searches in בן פורת יוסף and   תולדות יעקב יוסף - בראשית שמות ויקרא
came up dry. If I want to get serious about this I will have to look at the article's bibliography, but right now that paragraph looks like just ordinary egomaniacal moral corruption, not actual self-deification.