When we say Rama, we mean the body of Rama, as well as the soul of Rama. We say Rama has a fair skin. We mean Rama's body has a fair skin. Similarly, the word "Rama" means his soul also. By the extension of the same principle, it also means the soul of Rama's soul, i.e., Iswara or Narayana. We have just seen that the individual soul or Jivatma is also the body of Iswara. In other words, Iswara is the soul of the individual soul, namely Jivatma. So, when we say Rama, this refers grammatically to 1) Rama's body, 2) Rama's soul, 3) Rama's soul's soul, i.e., Brahman or Iswara. With this understanding, if one read's the abheda sruti, the meaning will be quite clear. 2) One passage says "you are that", Now what this means is that your soul's soul is Iswara or Brahman, i.e., Brahman is also your soul's soul. 3) The passage "All this is Brahman" is also correct, because all Matter and Jivatma have Brahman as their soul and Brahman has all of them as His body. Hence naturally all this is Brahman. 4) The passage "I am Brahman" is also correct, because my soul's soul is Brahman. In other words, I am myself Brahman. Thus, by applying the body/soul relationship between Jivatma and Paramatma, all the passages in the Vedas, which appear like saying identity of Jivatma and paramatma, will be properly explained.