Does the Buddha suggest a change in practice after the unfolding of Sotapanna? For two years there has been daily meditation. For 10 months there has been the addition of satipathanna practice and present moment awareness. 4 months ago the self was seen as a creation of imagination. There followed two hours of laughter and joy. Later that day there were demon images in the mind. Inwardly smiling they disappeared then the body became electrified and there was a sense of being in the precise moment. One week later occured a formless jhana in the shopping centre. It appears three awakenings or major shifts happened in the space of one week. 

It seems like an unknown force is guiding things now. Troublesome thoughts can be dismissed very easily. Suffering has reduced by about 60 percent. There has been strong desire for women and feeling bad towards family members. This is where the sense of self seems strongest. 

After the unfolding of Sotapanna which is massively transformational, does the Buddha suggest a change in practice?
No, the practitioner no need changing the practice.

The practitioner has to comprehends 3 characteristics of 5 aggregates, which cycling as the dependent origination, from being ordinary until arahatta-magga. But the teaching literature may be difference. See the description after the below quote.

So, in Sutta. Saṃ. Kha. Sīlavantasutta taught the same meditation for all people, ordinary and all noble one:


  On one occasion Ven. Sariputta &amp; Ven. Maha Kotthita were staying near
  Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita,
  emerging from seclusion in the late afternoon, went to Ven. Sariputta
  and, on arrival, exchanged courteous greetings with him. After an
  exchange of friendly greetings &amp; courtesies, he sat to one side. As he
  was sitting there, he said to Ven. Sariputta, "Sariputta my friend,
  which things should a virtuous monk attend to in an appropriate way?"
  
  "A virtuous monk, Kotthita my friend, should attend in an appropriate
  way to the five clinging-aggregates as inconstant, stressful, a
  disease, a cancer, an arrow, painful, an affliction, alien, a
  dissolution, an emptiness, not-self. Which five? Form as a
  clinging-aggregate, feeling... perception... fabrications...
  consciousness as a clinging-aggregate. A virtuous monk should attend
  in an appropriate way to these five clinging-aggregates as inconstant,
  stressful, a disease, a cancer, an arrow, painful, an affliction,
  alien, a dissolution, an emptiness, not-self. For it is possible that
  a virtuous monk, attending in an appropriate way to these five
  clinging-aggregates as inconstant... not-self, would realize the fruit
  of stream-entry."
  
  "Then which things should a monk who has attained stream-entry attend
  to in an appropriate way?"
  
  "A monk who has attained stream-entry should attend in an appropriate
  way to these five clinging-aggregates as inconstant, stressful, a
  disease, a cancer, an arrow, painful, an affliction, alien, a
  dissolution, an emptiness, not-self. For it is possible that a monk
  who has attained stream-entry, attending in an appropriate way to
  these five clinging-aggregates as inconstant... not-self, would
  realize the fruit of once-returning."
  
  "Then which things should a monk who has attained once-returning
  attend to in an appropriate way?"
  
  "A monk who has attained once-returning should attend in an
  appropriate way to these five clinging-aggregates as inconstant,
  stressful, a disease, a cancer, an arrow, painful, an affliction,
  alien, a dissolution, an emptiness, not-self. For it is possible that
  a monk who has attained once-returning, attending in an appropriate
  way to these five clinging-aggregates as inconstant... not-self, would
  realize the fruit of non-returning."
  
  "Then which things should a monk who has attained non-returning attend
  to in an appropriate way?"
  
  "A monk who has attained non-returning should attend in an appropriate
  way to these five clinging-aggregates as inconstant, stressful, a
  disease, a cancer, an arrow, painful, an affliction, alien, a
  dissolution, an emptiness, not-self. For it is possible that a monk
  who has attained non-returning, attending in an appropriate way to
  these five clinging-aggregates as inconstant... not-self, would
  realize the fruit of arahantship."
  
  "Then which things should an arahant attend to in an appropriate way?"
  
  "An arahant should attend in an appropriate way to these five
  clinging-aggregates as inconstant, stressful, a disease, a cancer, an
  arrow, painful, an affliction, alien, a dissolution, an emptiness,
  not-self. Although, for an arahant, there is nothing further to do,
  and nothing to add to what has been done, still these things — when
  developed &amp; pursued — lead both to a pleasant abiding in the
  here-&amp;-now and to mindfulness &amp; alertness."


But the teaching literature may be difference. Each enlightenment depend on each personal understanding-ability because each person has difference own understandable dhamma, i.e. Pañcavaggī were professional of aggregates before he meet buddha, but Dīghanakha were  professional of six sense fields  before he meet buddha, etc.


Dīghanakha enlightened nibbāna as sotāpanna by comprehending 3
characteristics  of the dependent origination (nāma-rūpa) in Sutta.
Ma. Ma. Dīghanakhasutta.
A thousand jaṭila  enlightened nibbāna as arahanta  by comprehending
3 characteristics of the dependent origination (six sense fields, six
contacts, six feeling) in Sutta. Saṃ. Saḷa. Ādittapariyāyasutta.
Koñḍañña-pañcavaggī enlightened nibbāna as sotapanna  by comprehending
3 characteristics of the fourth noble truth in Sutta. Saṃ. Ma.
Dhammacakkappavattanasutta.


All pañcavaggī enlightened nibbāna as arahanta  by comprehending 3
characteristics of five aggregates, which is continuous from the five
clinging-aggregates suffering noble truth of
Dhammacakkappavattanasutta above, in Sutta. Saṃ. Kha.
Anattalakkhaṇasutta.