The Function of the Desir

The Dísir were, according to the sources, objects of worship, something that is witnessed by several place-names such as Diseberg, Disin > Disavin, Disathing and Disavid > Disaui. They are also represented in personal names like Freydis, Odinsdisa and Hjördis, for example.The disir received a special sacrifice called dísablót, mentioned in the Icelandic sagas. These were performed in the autumn or in the spring and connected with fertility and the year’s crop. The great sacrifice in Uppsala, described by Adam of Bremen, could have been such a blót to the disir. It was held at the vernal equinox at that time and connected with an assembly, the dishing. After the Christianization of Uppsala, the dishing was moved to the month of February, according to Snorri Sturluson. The disir were worshipped in a specific building, called the Disarsal. Disarsal must, however, be translated as “the house of the Dis” and the name intimates the existence of one goddesses, who alone represented the anonymous collective of disir. The sources hint at the great goddess Freyja, whose characteristics coincide with the disirs.

It has been argued by those who can see them that the Disir are ancestral spirits who appear at the birth of every new-born child either seen as white or black forms and who plays a role in the fate of a person, a person’s general wellbeing as well as  attributes such as luck,  orlog, and are representative of death in other instances. Orlog, much like Wyrd, is a fundamental concept in Norse practices. It is sometimes referred to as a "primal layer" due to the fact it is mentioned in lore that the Norns are responsible for making a "primal layer", or a series of strands determining fate. It differs from Wyrd in that it is your moral momentum: which can be altered, but is not easy to change. It was believed that people's souls consisted of a part inherited by their parents and ancestors (which would be passed down through heritage) and a part that was influenced and created through the persons own actions throughout one's lifetime. This is different from the concept of karma, in that there isn't necessarily the idea of "good and bad": it states that the things you tend to do will tend to happen to you, regardless.

Þrúðr(means strength) is the daughter of Thor and the goddess Sif which is listed among the Valkyries in Grímnismál stz 36 or The Ballad of Grimnir

Hrist ok Mist vil ek, at mér horn beri,
Skeggjöld ok Skögul, Hildr ok Þrúðr,
Hlökk ok Herfjötur, Göll ok Geirönul,
Randgríðr ok Ráðgríðr ok Reginleif,
þær bera Einherjum öl.

Hrist and Mist I bring the horn at my will,
Skeggjold and Skogul; Hild and Truth, 
Hlok and Herfjotur,Gol and Geironul,
Randgrith and Rathgrith & Reginleif
Beer to the warriors bring.

Þrúðr is much sort after as a prize by giants being the daughter of one of the most beautiful of goddesses as well as the strongest god in Asgard. Þrúðr is the youngest of the goddesses amongst the Asynjur and in my view the embodiment of both warrior and beauty, qualities much desired even by mortal men. The Prose Edda book Skáldskaparmál (4) tells that Thor can be referred to by the kenning "father of Þrúðr" ( faðir Þrúðar ). Eysteinn Valdason uses it in his poem about Thor (2). The Skáldskaparmál (21) adds that her mother is Sif. In Bragi Boddason's Ragnarsdrápa, the jötunn Hrungnir is called "thief of Þrúðr" ( Þrúðar þjófr). But there is no direct reference to this myth in any other source. Skáldskaparmál (17), in which Snorri relates the fight between Thor and Hrungnir, mentions a very different cause, and Þjóðólfr of Hvinir's Haustlöng only describes the fight without giving the reason for it. This poem depicts two mythological scenes painted on a shield, the first being Iðunn's abduction by the giant Þjazi. Margaret Clunies Ross suggested that the two episodes might be complementary, both dealing with the abduction of a goddess by a giant, its failure and the death of the abductor. Another kenning may allude to this myth: in Eilífr Goðrúnarson's Þórsdrápa (18), Thor is called "he who longs fiercely for Þrúðr" ( þrámóðnir Þrúðar)

Lofn remains the comforter, sometimes the mild, other times loving goddess behind forbidden sexual liaisons especially between star-crossed lovers who are not meant to be in a sexual relationship with each other. 

Lofn [law-vuhn] IPA 'o' or 'oa' 'note' (minor Norse Goddess): Snorri lists her eight in his catalog Gylfaginning of goddesses among the Ǽsir and says, "She is so gracious and good to call on that she gets permission from Alfodr [Odin] or Frigg for the intercourse of people, men and women, although otherwise it would be banned or forbidden; because of that lof [praise] is derived from her name, and that which is much lofat [praised] by people" Scholars follow Snorri in accepting a connection between the name Lofn and the root lof-,"praise". Although Lofn herself is unattested elsewhere, her name turns up frequently as the base word in woman's kennings in skaldic poetry. As with many other minor goddesses, some scholars believe she may be Frigg under another name.

Ref: Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs
by John Lindow, pgs 213.

Lofn is described as gentle in manner and as an arranger of marriages, even when they have been forbidden. Scholars have proposed theories about the implications of the goddess of forbidden sexual intercourse.