Concrete movement concepts and concepts from the Lao-tzu important for a Taoist philosophy inspired holistic bodymind practice:

抱一 pao-i  (Lao-tzu, 22)
embracing oneness

不武 pu wu  不怒 pu nu  (Lao-tzu, 68)
emotional balance

不自見 pu tzu-hsien 不自是 pu tzu-shih 不自伐 pu tzu-fa 不自矜 pu tzu-chin  (Lao-tzu, 22, 24)
no arrogance

不言之教 pu yen chih chiao  (Lao-tzu, 2, 23, 43, 73)
teachings without words / everything nature is teaching us

草木 ts’ao-mu (Lao-tzu, 76)
the world of plants

沖氣以為和 ch’ung ch’i i-wei ho (Lao-tzu, 42)
„harmonizing with the empty/streaming Qi“

雌雄 tz’u hsiung  (Lao-tzu, 10, 28)
the world of birds

慈 tz‘u
(我有三寶 … 一曰慈 wo yu san pao … i yue tz‘u)  (Lao-tzu, 67)
Closely linked with 母 mu, 牝 p‘in, 雌 tz‘u, 生 sheng, 畜 hsü, 長 chang, 育 yü, 養 yang  (Lao-tzu, 1, 2, 6, 10, 28, 34, 39, 40, 42, 51, 61)
a caring attitude („I have three treasures …: The first one, is a caring attitude.“)

動中有靜 靜中有動 tung-chung yu ching ching-chung yu tung  
(for the origin of this concept see Lao-tzu, 15)
tranquility in movement, movement in tranquility

反 fan
(反者道之動 弱者道之用 fanche tao-chih-tung jo-che tao-chih-yung)  (Lao-tzu, 40)
reversing / cycles / the world of the stars, the four seasons / the cycles of life („Reversing is the movement of the Tao. Being ‚weak‘ is the use of the Tao.“)

輔萬物之自然 fu wan-wu chih tzu-jan  (Lao-tzu, 64)
supporting nature in all existence

根 ken  
roots

貴食母 kuei shih-mu  (Lao-tzu, 20)
appreciating the nourishing „mother“

好靜 hao-ching  (Lao-tzu, 15, 16, 26, 37, 45, 57, 61)
„appreciating tranquility“

和其光 ho ch’i kuang  (Lao-tzu, 4, 56, 58)
„harmonizing one’s inner light“

儉 chien
(我有三寶 … 二曰儉 wo yu san pao … erh yüeh chien)  (Lao-tzu, 67)
providently handling everything („I have three treasures …: The second one is providently dealing with all things and beings.“)

腳趾著地 chiao-chih cho-ti  
the toes taking hold in the ground

In relation to 通 t’ung:
extending your sensitivity into the periphery, and beyond the periphery – fostering the interplay of hands, feet, head, shoulders, chest, lower abdomen, pelvis, …

聚散 chü san
condensing and dispersing

明 ming (Lao-tzu, 16, 22, 24, 27, 33, 36, 52, 55) 
being a light for oneself and for the world

牝牡 p‘in mu (Lao-tzu, 6, 55, 61) 
the world of four-legged animals

柔弱 jou-jo (Lao-tzu, 10, 36, 43, 52, 55, 76, 78) 
being soft and weak (as „students“ of life and liveliness)

聖人 sheng-jen (Lao-tzu, 2, 7, 12, 22, 27, 29, 47, 49, 57, 58, 63, 64, 66, 70, 72, 77, 81)  
people of harmony (more commonly known as “sages”)

水 shui 川谷 ch’uan-ku 江海 chiang-hai (Lao-tzu, 8, 32, 66, 78, ) 
the world of water

順 shun (Lao-tzu, 65)  
moving with the flow

損之又損以至於無為 sun chih yu sun (Lao-tzu, 48)  
„You reduce and reduce again till you arrive at non-action.“

天地人 t’ian ti jen (Lao-tzu, 25)  
heaven earth humankind (see 通 tong)

提肛斂腹 t’i-kang lien-fu  
the lifting of the anus and taking in of the abdomen

通 t’ung  
connecting / being permeative: see 抱一 pao-i  (Lao-tzu, 22)

為者敗之 wei-che pai-chih (Lao-tzu, 64)  
„Manipulation destroys.“

無為 wu-wei (Lao-tzu, 2, 3, 10, 37, 43, 48, 57, 63, 64)  
non-action

無欲 wu yü  知止 chih-chih 知足 cih-tsu (Lao-tzu, 3, 19, 32, 33, 37, 44, 46, 57, 64)  
no greed

無執 wu-chih (Lao-tzu, 64)
執者失之 chih-che shih-chih  
no clinging

陰陽 yin yang (Lao-tzu, 2, 40, 42)
Yin and Yang

用其光復歸其明 yung ch‘i kuang fu-kui ch‘i ming (Lao-tzu, 52)  
„using your own light to regain your own ability to shine“

有生於無 yu sheng yü wu (Lao-tzu, 40)  
„The existent is born out of the non-existent.“

自化 tzu-hua (Lao-tzu, 37, 64)  
transforming by itself / by oneself (self-organization)

自然 tzu-jan   (Lao-tzu, 64)
being like this by itself (being authentic / natural / pristine)

You can do a bodymind practice in physically more or less challenging ways, depending on your age, abilities and needs. Most important, however, is that a practice has overall unifying effects in ever evolving and deeper ways.