Okay, so there's quite a lot of phil. his. to unpack in that last passage so I'll add some explanation anyway.
The primordial father is a concept by Freud in Totem and Taboo, which is the cruel father that covets things from his sons by force, thus separating them from their mothers by strength alone. He is already present as a god originating from the theogony mentioned earlier (as the origin of gods is formulated along many of the lines in both classic Freudian and Lacanian psychoanalysis).
Henosis, "oneness", figures in a lot of gnosticism and neo-Platonism, where more and more unity with reality leads higher and closer towards the Monad, the Source. The more henosis the better, and if humanity can coalesce in a massive event of henosis, humanity is already halfways to divinity. Humanity discovers that it is doomed to both seek henosis because it is the truth and shun it because it hurts. Towards what does henosis lead? Towards the world of course, that from which we are separated by the very notion of "mediation" through which our consciousness works.
Henosis is also parallel to the Hegelian Absolute, but the notion established in the Paysris project is one which attempts to combine the two philosophical concepts into one machinery.
Haeccity, introduced by the scholastic philosopher Duns Scotus, is here the opposite of henosis, because it literally means "thisness", the particularity of something. By dissolving haeccity, one becomes open to henosis. In more Hegelian terms, henosis is recognizing a particular as belonging to an evermore expansive universal (such as "humans" instead of "males" and "females"), while haeccity is the reverse (such as seeing an "evil man" and a "good man" instead of just "men trying to find a way through life").
The end state of human henosis is Lilith because Lilith became humanity when the Primordial Father split Lilith into humans for rebelling against him (which he did by injecting Lilith with haeccity). As some might know, Lilith appears in a jewish satire from 1000BC, as well as later Jewish mysticism, as the first human alongside Adam who was purged by God for rebelling against him for no apparent reason. The "no apparent reason" has some heavy philosophical footing in my work but I'd really have to start going through the mythology in detail for that (a hint though: deeply interwoven with the Freudian death drive).
So when I say the apeiron is a mind, which makes it the neo-Platonic Nous to be precise, I don't mean that it is a mind outside of reality that imagines it. Think of it like this: if you imagine something, that imagination is still part of this world. There is no alternate universe into which your thought pours, but rather both you and your thought are part of this world. Imagine then this: reality is thought what divinity is to reality. In other words, reality is manifest thought, but this thought doesn't occur by a thinker in another world. Rather, reality is divine thought, just like imagination is thought in that reality. A much shorter way to express this is to liken it to Spinoza's (and Deleuze's) notion of immanence, where all existence is flattened unto the same level of existence (instead of thinking of god as something transcendent to this world).