Vajrayana VS theravada - after death theories - do they contradict each other? As far as i understand the having opposing views  about what happens between after you die until you are reborn again right ?  or do they "sit together" some how ?
From Wikipedia on the Tibetan bardos:


  
  Kyenay bardo (skye gnas bar do): is the first bardo of birth and life. This bardo commences from conception until the last breath, when
  the mindstream withdraws from the body.
  Milam bardo (rmi lam bar do): is the second bardo of the dream state. The Milam Bardo is a subset of the first Bardo. Dream Yoga
  develops practices to integrate the dream state into Buddhist sadhana.
  Samten bardo (bsam gtan bar do) is the third bardo of meditation. This bardo is generally only experienced by meditators, though
  individuals may have spontaneous experience of it. Samten Bardo is a
  subset of the Shinay Bardo.
  Chikhai bardo ('chi kha'i bar do): is the fourth bardo of the moment of death. According to tradition, this bardo is held to
  commence when the outer and inner signs presage that the onset of
  death is nigh, and continues through the dissolution or transmutation
  of the Mahabhuta until the external and internal breath has completed.
  Chönyi bardo (chos nyid bar do): is the fifth bardo of the luminosity of the true nature which commences after the final 'inner
  breath' (Sanskrit: prana, vayu; Tibetan: rlung). It is within this
  Bardo that visions and auditory phenomena occur. In the Dzogchen
  teachings, these are known as the spontaneously manifesting Thödgal
  (Tibetan: thod-rgyal) visions. Concomitant to these visions, there is
  a welling of profound peace and pristine awareness. Sentient beings
  who have not practiced during their lived experience and/or who do not
  recognize the clear light (Tibetan: od gsal) at the moment of death
  are usually deluded throughout the fifth bardo of luminosity.
  Sidpa bardo (srid pa bar do): is the sixth bardo of becoming or transmigration. This bardo endures until the inner-breath commences in
  the new transmigrating form determined by the "karmic seeds" within
  the storehouse consciousness.
  


Above, you can see that the fifth and sixth bardos are located between death and rebirth.

However, the Theravada view according to Ven. Narada Mahathera from his book The Buddha and His Teachings, chapter 28:


  In the foregoing case, the thought experienced before death being a
  moral one, the resultant rebirth-consciousness takes for its material
  an appropriate sperm and ovum cell of human parents. The
  rebirth-consciousness (patisandhi vi?āna) then lapses into the
  Bhavanga state.
  
  The continuity of the flux, at death, is unbroken in point of time,
  and there is no breach in the stream of consciousness.
  
  Rebirth takes place immediately, irrespective of the place of birth,
  just as an electromagnetic wave, projected into space, is immediately
  reproduced in a receiving radio set. Rebirth of the mental flux is
  also instantaneous and leaves no room whatever for any intermediate
  state (antarabhava). Pure Buddhism does not support the belief
  that a spirit of the deceased person takes lodgement in some temporary
  state until it finds a suitable place for its "reincarnation."


From the above two excerpts, it appears that the Tibetan and Theravadan views are contradictory.